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Title: Catena Aurea - Gospel of Matthew
Creator(s): Aquinas, Thomas, Saint (1225?-1274)
Whiston, William (Translator)
Print Basis: London: J.G.F. and J. Rivington, 1842
CCEL Subjects: All; Classic; Bibles;
LC Call no: BS2555
LC Subjects:
The Bible
New Testament
Special parts of the New Testament
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St. Thomas Aquinas
Catena Aurea (Golden Chain)
Volume I.
J.G.F. and J. Rivington
London, 1842
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Ver. 1. The book of the generation of Jesus Christ, the Son of David,
the Son of Abraham.
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Jerome, Ez, i. 5. Hier. Prolog. in Com. in Matt.: The face of a man'
(in Ezekiel's vision) signifies Matthew, who accordingly opens his
Gospel with the human genealogy of Christ.
Rabanus: By this exordium he shews that it is the birth of Christ
according to the flesh that he has undertaken to narrate.
Pseudo-Chrys., Hom. in Matt., Hom. i: Matthew wrote for the Jews, and
in Hebrew [ed. note: It seems to be the general witness of antiquity
that there was a Hebrew copy of St. Matthew's Gospel, whether written
before or after the Greek. This Hebrew copy was interpolated by the
Ebionites.]; to them it was unnecessary to explain the divinity which
they recognized; but necessary to unfold the mystery of the
Incarnation. John wrote in Greek for the Gentiles who knew nothing of a
Son of God. They required therefore to be told first, that the Son of
God was God, then that this Deity was incarnate.
Rabanus: Though the genealogy occupies only a small part of the volume,
he yet begins thus, "The book of the generation." For it is the manner
of the Hebrews to name their books from that with which they open; as
Genesis.
Gloss. Ordinaria: The full expression would be "This is the book of the
generation;" but this is a usual ellipse; e.g. "The vision of Isaiah,"
for, This is the vision.'
"Generation," he says in the singular number, though there be many here
given in succession, as it is for the sake of the one generation of
Christ that the rest are here introduced.
Chrys., Hom. in Matt., Hom. ii: Or he therefore entitles it, "The book
of the generation," because this is the sum of the whole dispensation,
the root of all its blessings; viz. that God become man; for this once
effected, all other things followed of course.
Rabanus: He says, "The book of the generation of Jesus Christ," because
he knew it was written, The book of the generation of Adam.' He begins
thus then, that he may oppose book to book, the new Adam to the old
Adam, for by the one were all things restored which had been corrupted
by the other.
Jerome, Hier. Comm. in Matt., ch. 1: We read in Isaiah, "Who shall
declare His generation?" [Isa 53:8] But it does not follow that the
Evangelist contradicts the Prophet, or undertakes what he declares
impossible; for Isaiah is speaking of the generation of the Divine
nature; St. Matthew of the incarnation of the human.
Chrys.: And do not consider this genealogy a small thing to hear: for
truly it is a marvellous thing that God should descend to be born of a
woman, and to have as His ancestors David and Abraham.
Remigius: Though any affirm that the prophet (Isaiah) does speak of His
human generation, we need not answer to his enquiry, "Who shall declare
it?" - "No man;" but, "Very few;" because Matthew and Luke have.
Rabanus: By saying, "of Jesus Christ," he expresses both the kingly and
priestly office to be in Him, for Jesus, who first bore this name, was
after Moses, the first who was leader of the children of Israel; and
Aaron, anointed by the mystical ointment, was the first priest under
the Law.
Hilary, Quaest. Nov. et Vet. Test. q. 40: What God conferred on those,
who, by the anointing of oil were consecrated as kings or priests, this
the Holy Spirit conferred on the Man Christ; adding moreover a
purification. The Holy Spirit cleansed that which taken of the Virgin
Mary was exalted into the Body of the Saviour, and this is that
anointing of the Body of the Saviour's flesh whence He was called
Christ.
[ed. note: This passage is from a work commonly ascribed to Hilary the
Deacon. The Fathers bear out its doctrine; e.g. "Since the flesh is not
holy in itself, therefore it was sanctified even in Christ, the Word
which dwelt in it, through the Holy Ghost, sanctifying His own Temple,
and changing it into the energy of His own Nature. For therefore is
Christ's Body understood to be both holy and hallowing, as being made a
Temple of the Word united to it bodily, as Paul says." Cyril Alex. lib.
v. in Joann. p. 992.
In like manner, Gregory of Nazianzus speaks of "The Father of the True
and really Anointed (Christ), whom He has anointed with the oil of
gladness above His fellows, anointing the manhood with the Godhead, so
as to make both one." Orat. 5. fin]
Because the impious craft of the Jews denied that Jesus was born of the
seed of David, he adds, "The son of David, the son of Abraham."
Chrys.: But why would it not have been enough to name one of them,
David alone, or Abraham alone? Because the promise had been made to
both of Christ to be born of their seed. To Abraham, "And in thy seed
shall all the nations of the earth be blessed." [Gen 22:18] To David,
"Of the fruit of thy body will I set upon thy seat." [Ps 137:11]
He therefore calls Christ the Son of both, to shew that in Him was
fulfilled the promise to both. Also because Christ was to have three
dignities; King, Prophet, Priest; but Abraham was prophet and priest;
priest, as God says to him in Genesis, "Take an heifer;" [Gen 15:9]
Prophet, as the Lord said to Abimelech concerning him, "He is a
prophet, and shall pray for thee." [Gen 20:7] David was king and
prophet, but not priest.
Thus He is expressly called the son of both, that the threefold dignity
of His forefathers might be recognized by hereditary right in Christ.
Ambrose, in Luc. iii: He therefore names specially two authors of His
birth - one who received the promise concerning the kindreds of the
people, the other who obtained the oracle concerning the generation of
Christ; and though he is later in order of succession is yet first
named, inasmuch as it is greater to have received the promise
concerning Christ than concerning the Church, which is through Christ;
for greater is He who saves than that which is saved.
Jerome: The order of the names is inverted, but of necessity; for had
he written Abraham first, and David afterwards, he would have to repeat
Abraham again to preserve the series of the genealogy.
Pseudo-Chrys.: Another reason is that royal dignity is above natural,
though Abraham was first in time, yet David is honour.
Gloss.: But since from this title it appears that the whole book is
concerning Jesus Christ, it is necessary first to know what we must
think concerning Him; for so shall be better explained what this book
relates of Him.
Aug., de Haer, et 10: Cerinthus then and Ebion made Jesus Christ only
man; Paul of Samosata, following them, asserted Christ not to have had
an existence from eternity, but to have begun to be from His birth of
the Virgin Mary; he also thought Him nothing more than man. This heresy
was afterwards confirmed by Photinus.
Pseudo-Athan., Vigil. Tapsens. (Athan. Ed. Ben., vol ii, p. 646): The
Apostle John, seeing long before by the Holy Spirit this man's madness,
rouses him from his deep sleep of error by the preaching of his voice,
saying, "In the beginning was the Word." [John 1:1]
He therefore, who in the beginning was with God, could not in this last
time take the beginning of His being from man. He says further, (let
Photinus hear his words,) "Father, glorify Me with that glory which I
had with Thee before the world was." [John 17:5]
Aug., de Haeres. 19: The error of Nestorius was, that he taught that a
man only was born of the Blessed Virgin Mary, whom the Word of God
received not into Unity of person and inseparable fellowship; a
doctrine which Catholic ears could not endure.
Cyril of Alexandria, Ep. i. ad Monachos Egypti.: Saith the Apostle of
the Only-begotten, "Who being in the form of God, thought it no robbery
to be equal with God." [Phil 2:6]
Who then is this who is in the form of God? or how emptied He Himself,
and humbled Himself to the likeness of man? If the abovementioned
heretics dividing Christ into two parts, i.e. the Man and the Word,
affirm that it was the Man that was emptied of glory, they must first
shew what form and equality with the Father are understood to be, and
did exist, which might suffer any manner of emptying.
But there is no creature, in its own proper nature, equal with the
Father; how then can any creature be said to be emptied? or from what
eminence to descend to become man? Or how can he be understood to have
taken upon Him, as though He had not at first, the form of a servant?
But, they say, the Word being equal with the Father dwelt in Man born
of a woman, and this is the emptying. I hear the Son truly saying to
the Holy Apostles, "If any man love Me, he will keep My saying, and My
Father will love him, and We will come unto him, and make Our abode
with him." [John 14:23]
Hear how He saith that He and the Father will dwell in them that love
Him. Do you then suppose that we shall grant that He is there emptied
of His glory, and has taken upon Him the form of a servant, when He
makes His abode in the hearts of them that love Him? Or the Holy
Spirit, does He fulfil an assumption of human flesh when He dwells in
our hearts?
Isidore, Epist. lib. iv. 166: But not to mention all arguments, let us
bring forward that one to which all arguments point, that, for one who
was God to assume a lowly guise both has an obvious use, and is an
adaptation and in nothing contradicts the course of nature. But for one
who is man to speak things divine and supernatural is the highest
presumption; for though a king may humble himself a common soldier may
not take on him the state of an emperor. So, if He were God made man,
all lowly things have place; but if mere man, high things have none.
Aug., de Haeres. 41: Sabellius they say was a disciple of Noctus, who
taught that the same Christ was one and the same Father and Holy
Spirit.
Pseudo-Athan., Vigil. Tapsens. (ibid. p. 644): The audaciousness of
this most insane error I will curb by the authority of the heavenly
testimonies, and demonstrate the distinct personality of the proper
substance of the Son. I shall not produce things which are liable to be
explained away as agreeable to the assumption of human nature; but
shall offer such passages as all will allow to be decisive in proof of
His divine nature.
In Genesis we find God saying, "Let Us make man in Our own Image." By
this plural number shewing, that there was some other person to whom He
spoke. Had He been one, He would have been said to have made Him in His
own Image, but there is another; and He is said to have made man in the
Image of that other.
Gloss.: Other denied the reality of Christ's human nature. Valentinus
said that Christ sent from the Father, carried about a spiritual or
celestial body, and took nothing of the Virgin, but passed through her
as through a channel, taking nothing of her flesh. But we do not
therefore believe Him to have been born of the Virgin, because by no
other means He could have truly lived in the flesh, and appeared among
men; but because it is so written in the Scripture, which if we believe
not we cannot either be Christians, or be saved.
But even a body taken of spiritual, or ethereal, or clayey substance,
had He willed to change into the true and very quality of human flesh,
who will deny His power to do this? The Manichaeans said that the Lord
Jesus Christ was a phantasm, and could not be born of the womb of a
woman. But if the body of Christ was a phantasm, He was a deceiver, and
if a deceiver, then He was not the truth. But Christ is the Truth;
therefore His Body was not a phantasm.
Gloss.: And as the opening both of this Gospel, and of that according
to Luke, manifestly proves Christ's birth of a woman, and hence His
real humanity, they reject the beginning of both these Gospels.
Aug., cont. Faust, ii, 1: Faustus affirms, that "the Gospel both
begins, and begins to be so called, from the preaching of Christ, in
which He no where affirms Himself to have been born of men. [ed. note:
The Ebionites, as well as the Manichees, rejected the beginning of St.
Matthew, vid. Epiphan. II arr. xxx. 23. And the Marcionites the
beginning of St. Luke. Epiph. Haer. xlii, 11. But what exact portion
they rejected is doubtful.]
Nay, so far is this genealogy from being part of the Gospel, that the
writer does not venture so to entitle it; beginning, The book of the
generation,' not The book of the Gospel.' Mark again, who cared not to
write of the generation, but only of the preaching of the Son of God,
which is properly The Gospel, begins thus accordingly, "The Gospel of
Jesus Christ the Son of God." Thus then, all that we read in Matthew
before the words, "Jesus began to preach the Gospel of the kingdom,"
[Matt 4:!4] is a part of the genealogy, not of the Gospel. I therefore
betook myself to Mark and John, with whose prefaces I had good reason
to be satisfied, as they introduce neither David, nor Mary, nor
Joseph."
To which Augustine replies, What will he say then to the Apostle's
words, "Remember the resurrection of Jesus Christ of the seed of David
according to my Gospel." [2 Tim 2:8] But the Gospel of the Apostle Paul
was likewise that of the other Apostles, and of all the faithful, as he
says, "Whether I, or they, thus have we preached the Gospel."
Aug., de Haer., 49: The Arians will not have the Father, Son, and Holy
Spirit, to be of one and the same substance, nature, and existence; but
that the Son is a creature of the Father, and Holy Spirit a creature of
a creature, i.e. created by the Son; further, they think that Christ
took the flesh without a soul.
But John declares the Son to be not only God, but even of the same
substance as the Father; [margin note: ref Id. de Trin. i. 6] for when
he had said, "The Word was God," he added, "all things were made by
Him;" whence it is clear that He was not made by Whom all things were
made; and if not made, then not created; and therefore of one substance
with the Father, for all that is not of one substance with the Father
is creature.
I know not what benefit the person of the Mediator has conferred upon
us, if He redeemed not our better part, but took upon Him our flesh
only, which without the soul cannot have consciousness of the benefit.
But if Christ came to save that which had perished, the whole man had
perished, and therefore needs a Saviour; Christ then in coming saves
the whole man, taking on Him both soul and body.
How too do they answer innumerable objections from the Gospel
Scriptures, in which the Lord speaks so many things manifestly contrary
to them? as is that, "My soul is sorrowful even unto death," [Matt
26:38] and, "I have power to lay down My life;" [John 10:18] and many
more things of the like kind.
Should they say that He spoke thus in parables, we have at hand proofs
from the Evangelists themselves, who in relating His actions, bear
witness as to the reality of His body, so of His soul, by mention of
passions which cannot be without a soul; as when they say, "Jesus
wondered, was angry," and others of like kind.
The Apollinarians also as the Arians affirmed that Christ had taken the
human flesh without the soul [margin note: Id. de Haeres. 55]. But
overthrown on this point by the weight of Scripture proof, they then
said that part which is the rational soul of man was wanting to the
soul of Christ, and that its place was filled by the Word itself.
But if it be so, then we must believe that the Word of God took on Him
the nature of some brute with a human shape and appearance. But even
concerning the nature of Christ's body, there are some who have so far
swerved from the right faith, as to say, that the flesh and the Word
were of one and the same substance, most perversely insisting on that
expression, The Word was made flesh; which they interpret that some
portion of the Word was changed into flesh, not that He took to Him
flesh of the flesh of the Virgin.
[ed. note: Some of the Apollinarians thus hold. vid. Nyssen. vol. ii,
p. 694. A.Theodor. Eranist. p. 174. ed. Schulz. The same doctrine was
afterwards ascribed to the Eutychians, vid. Vigil. Taps. in Eutych. iv.
Theod. Haer. iv. 13]
Cyril, Ep. ad Joan. Antioch. tom. 6, Ep. 107: We account those persons
mad who have suspected that so much as the shadow of change could take
place in the nature of the Divine Word; it abides what it ever was,
neither is nor can be changed.
Leo, Epist. 59, ad Const.: We do not speak of Christ as man in such a
sort as to allow that any thing was wanting to Him, which it is certain
pertains to human nature, whether soul, or rational mind, or flesh, and
flesh such as was taken of the Woman, not gained by a change or
conversion of the Word into flesh.
These three several errors, that thrice false heresy of the
Apollinarists has brought forward. Eutyches also chose out this third
dogma of Apollinaris, which denying the verity of the human body and
soul, maintained that our Lord Jesus Christ was wholly and entirely of
one nature, as though the Divine Word had changed itself into flesh and
soul, and as though the conception, birth, growth, and such like, had
been undergone by that Divine Essence, which was incapable of any such
changes with the very and true flesh; for such as is the nature of the
Only-begotten, such is the nature of the Father, and such is the nature
of the Holy Ghost, both impassible and eternal.
But if to avoid being driven to the conclusion that the Godhead could
feel suffering and death, he departs from the corruption of
Apollinaris, and should still dare to affirm the nature of the
incarnate Word, that is of the Word and the flesh, to be the same, he
clearly falls into the insane notions of Manichaeus and Marcion, and
believes that the Lord Jesus Christ did all His actions with a false
appearance, that His body was not a human body, but a phantasm, which
imposed on the eyes of the beholders.
But what Eutyches ventured [margin note: Id. Ep. 35 ad Julian] to
pronounce as an episcopal decision, that in Christ before His
incarnation were two natures, but after His incarnation only one, it
behoved that he should have been urgently pressed to give the reason of
this his belief.
I suppose that in using such language he supposed the soul which the
Saviour took, to have had its abode in heaven before it was born of the
Virgin Mary [ed. note, e: This opinion, which involves Nestorianism,
the opposite error to Eutychianism or Monophysitism, is imputed to
Eutyches by Flavian, ap. Leon. Ep. xxii. 3. Ephraem, Antioch, ap Phot.
p. 805. Leont. de Sectis 7 init].
This Catholic hearts and ears endure not, for that the Lord when He
came down from heaven shewed nothing of the condition of human nature,
nor did He take on Him any soul that had existed before, nor any flesh
that was not taken of the flesh of His mother. Thus what was justly
condemned in Origen [ed. note, f: Vid. Origen in Joan. t. i. n. 37. t.
xx. n. 17. Patriarch. ii. 6. n. 4. ix. Cels. i. 32, 33], must needs be
rebuked in Eutyches, to wit, that our souls before they were placed in
our bodies had actions not only wonderful but various.
Remig: These heresies therefore the Apostles overthrow in the opening
of their Gospels, as Matthew in relating how He derived His descent
from the kings of the Jews proves Him to have been truly man and to
have had true flesh.
Likewise Luke, when he describes the priestly stock and person; Mark
when he says, "The beginning of the Gospel of Jesus Christ the Son of
God;" and John when he says, "In the beginning was the Word;" both shew
Him to have been before all ages God, with God the Father.
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2. Abraham began Isaac; and Isaac begat Jacob; and Jacob begat Judas
and his brethren.
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Aug., de Con. Evan., ii, 1: Matthew, by beginning with Christ's
genealogy, shews that he has undertaken to relate Christ's birth
according to the flesh. But Luke, as rather describing Him as a Priest
for the atonement of sin, gives Christ's genealogy not in the beginning
of his Gospel, but at His baptism, when John bare that testimony, "Lo,
He that taketh away the sins of the world." [John 1:29]
In the genealogy of Matthew is figured to us the taking on Him of our
sins by the Lord Christ: in the genealogy of Luke, the taking away of
our sins by the same; hence Matthew gives them in a descending, Luke in
an ascending, series. But Matthew, describing Christ's human generation
in descending order, begins his enumeration with Abraham.
Ambrose, in Luc. cap. 3. lib. iii. n. 7,8: For Abraham was the first
who deserved the witness of faith; "He believed God, and it was
accounted to him for righteousness." It behoved therefore that he
should be set forth as the first in the line of descent, who was the
first to deserve the promise of the restoration of the Church, "In thee
shall all the nations of the earth be blessed." And it is again brought
to a period in David, for that Jesus should be called his Son; hence to
him is preserved the privilege, that from him should come the beginning
of the Lord's genealogy.
Chrys., Hom. iii, and Aug. City of God, 15, 15: Matthew then, desiring
to preserve in memory the lineage of the Lord's humanity through the
succession of His parents, begins with Abraham, saying, "Abraham begat
Isaac." Why does he not mention Ismael, his first-born? And again,
"Isaac began Jacob;" why does he not speak of Esau his first-born?
Because through them he could not have come down to David.
Gloss.: Yet he names all the brethren of Judah with him in the lineage.
Ismael and Esau had not remained in the worship of the true God; but
the brethren of Judah were reckoned in God's people.
Chrys., Hom. iii: Or, he names all the twelve Patriarchs that he may
lower that pride which is drawn from a line of noble ancestry. For many
of these were born of maidservants, and yet were Patriarchs and heads
of tribes.
Gloss: But Judah is the only one mentioned by name, and that because
the Lord was descended from him only. But in each of the Patriarchs we
must note not their history only, but the allegorical and moral meaning
to be drawn from them; allegory, in seeing whom each of the Fathers
foreshewed; moral instruction in that through each one of the Fathers
some virtue may be edified in us either through the signification of
his name, or through his example.
[ed. note: Origen considered that there were three senses of Scripture,
the literal or historical, the moral, and the mystical or spiritual,
corresponding to the three parts of man, body, and soul, and spirit.
Hom. in Lev. ii, 5, de Princio iv, p. 168. By the moral sense is meant,
as the name implies, a practical application of the text; by mystical
one which interprets it of the invisible and the spiritual world.]
Abraham is in many respects a figure of Christ, and chiefly in his
name, which is interpreted the Father of many nations, and Christ is
Father of many believers. Abraham moreover went out from his own
kindred, and abode in a strange land; in like manner Christ, leaving
the Jewish nation, went by His preachers throughout the Gentiles.
Pseudo-Chyrs.: Isaac is interpreted, laughter,' but the laughter of the
saints is not the foolish convulsion of the lips, but the rational joy
of the heart, which was the mystery of Christ. For as he was granted to
his parents in their extreme age to their great joy, that it might be
known that he was not the child of nature, but of grace, thus Christ
also in this last time came of a Jewish mother to be the joy of the
whole earth; the one of a virgin, the other of a woman past the age,
both contrary to the expectation of nature.
Remig.: Jacob is interpreted, supplanter,' and it is said of Christ,
"Thou hast cast down beneath Me them that rose up against Me." [Ps
18:43]
Pseudo-Chrys.: Our Jacob in like manner begot the twelve Apostles in
the Spirit, not in the flesh; in word, not in blood. Judah is
interpreted, confessor,' for he was a type of Christ who was to be the
confessor of His Father, as He spake, "I confess to Thee, Father, Lord
of heaven and earth."
Gloss: Morally; Abraham signifies to us the virtue of faith in Christ,
as an example himself, as it is said of him, "Abraham believed God, and
it was accounted unto Him for righteousness." Isaac may represent hope;
for Isaac is interpreted, laughter,' as he was the joy of his parents;
and hope is our joy, making us to hope for eternal blessings and to joy
in them. "Abraham begat Isaac," and faith begets hope. Jacob signifies,
love,' for love embraces two lives; active in the love of our
neighbour, contemplative in the love of God; the active is signified by
Leah, the contemplative by Rachel. For Leah is interpreted labouring,'
[ed. note, h: Leah full of labour, Jerom. de nomin. Hebr. from l'h, to
weary one's self.] for she is active in labour; Rachel having seen the
beginning,' [ed. note, i: Rachel, in ewe, (as Gen. xxxi, 38, &c.)
Jerom. ibid. who also gives the interpretation in the text, from r'h
and chll? (chchlh beginning.] because by the contemplative, the
beginning, that is God, is seen. Jacob is born of two parents, as love
is born of faith and hope; for what we believe, we both hope for and
love.
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3-6. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom;
and Esrom begat Aram; and Aram begat Aminadab; and Aminadab begat
Naasson; and Naasson begat Salmon; and Salmon begat Booz of Rachab; and
Booz begat Obed of Ruth; and Obed begat Jesse; and Jesse begat David
the king.
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Gloss: Passing over the other sons of Jacob, the Evangelist follows the
family of Judah, saying, "But Judah begat Phares and Zara of Thamar."
Augustine, City of God, 15, 15: Neither was Judah himself first-born,
nor of these two sons was either his first-born; he had already had
three before them. So that he keeps in that line of descent, by which
he shall arrive at David, and from him whither he purposed.
Jerome: It should be noted, that none of the holy women are taken into
the Saviour's genealogy, but rather such as Scripture has condemned,
that He who came for sinners being born of sinners might so put away
the sins of all; thus Ruth the Moabitess follows among the rest.
Ambrose, in Luc. 3: But Luke has avoided the mention of these, that he
might set forth the series of the priestly race immaculate. But the
plan of St. Matthew did not exclude the righteousness of natural
reason; for when he wrote in his Gospel, that He who should take on Him
the sins of all, was born in the flesh, was subject to wrongs and pain,
he did not think it any detraction from His holiness that He did not
refuse the further humiliation of a sinful parentage.
Nor, again, would it shame the Church to be gathered from among
sinners, when the Lord Himself was born of sinners; and, lastly, that
the benefits of redemption might have their beginning with His own
forefathers: and that none might imagine that a stain in their blood
was any hindrance to virtue, nor again any pride themselves insolently
on nobility of birth.
Chrys.: Besides this, it shews that all are equally liable to sin; for
here is Thamar accusing Judah of incest, and David begat Solomon with a
woman with whom he had committed adultery. But if the Law was not
fulfilled by these great ones, neither could it be by their less great
posterity, and so all have sinned, and the presence of Christ is become
necessary.
Ambrose: Observe that Matthew does not name both without a meaning; for
though the object of his writing only required the mention of Phares,
yet in the twins a mystery is signified; namely, the double life of the
nations, one by the Law, the other by Faith.
Pseudo-Chyrs.: By Zarah is denoted the people of the Jews, which first
appeared in the light of faith, coming out of the dark womb of the
world, and was therefore marked with the scarlet thread of the
circumciser, for all supposed that they were to be God's people; but
the Law was set before their face as it had been a wall or hedge. Thus
the Jews were hindered by the Law, but in the times of Christ's coming
the hedge of the Law was broken down that was between Jews and
Gentiles, as the Apostle speaks, "Breaking down the middle wall of
partition;" [Eph 2:14] and thus it fell out that the Gentiles, who were
signified by Phares, as soon as the Law was broken through by Christ's
commandments, first entered into the faith, and after followed the
Jews.
Gloss: Judah begat Phares and Zarah before he went into Egypt, whither
they both accompanied their father. In Egypt, "Phares begat Esrom; and
Esrom begat Aram; Aram begat Aminadab; Aminadab begat Naasson;" and
then Moses led them out of Egypt. Naasson was head of the tribe of
Judah under Moses in the desert, where he begat Salmon; and this Salmon
it was who, as prince of the tribe of Judah, entered the land of
promise with Joshua.
Pseudo-Chrys.: But as we believe that the names of these Fathers were
given for some special reason under the providence of God, it follows,
but "Naasson begat Salmon." This Salmon after his father's death
entered the promised land with Joshua as prince of the tribe of Judah.
He took a wife of the name of Rahab. This Rahab is said to have been
that Rahab the harlot of Jericho who entertained the spies of the
children of Israel, and hid them safely. For Salmon being noble among
the children of Israel, inasmuch as he was of the tribe of Judah, and
son of the prince thereof, beheld Rahab so ennobled through her great
faith, that she was worthy whom he should take to wife. Salmon is
interpreted receive a vessel,' [ed. note: slmvn. Probably as if from
m'n Ch. a vessel; perhaps gs' l m'n] perhaps as if invited in God's
providence by his very name to receive Rahab a vessel of election.
Gloss: This Salmon in the promised land begat Booz of this Rahab. Booz
begat Obeth of Ruth.
Pseudo-Chrys.: How Booz took to wife a Moabitess whose name was Ruth, I
thought it needless to tell, seeing the Scripture concerning them is
open to all. We need but say thus much, that Ruth married Booz for the
reward of her faith, for that she had cast off the gods of her
forefathers, and had chosen the living God. And Booz received her to
wife for reward of his faith, that from such sanctified wedlock might
be descended a kingly race.
Ambrose: But how did Ruth who was an alien marry a man that was a Jew?
and wherefore in Christ's genealogy did His Evangelist so much as
mention a union, which in the eye of the law was bastard? Thus the
Saviour's birth of a parentage not admitted by the law appears to us
monstrous, until we attend to that declaration of the Apostle, "The Law
was not given for the righteous, but for the unrighteous." [1 Tim 1:9]
For this woman who was an alien, a Moabitess, a nation with whom the
Mosaic Law forbad all intermarriage, and shut them totally out of the
Church, how did she enter into the Church, unless that she were holy
and unstained in her life above the Law? Therefore she was exempt from
this restriction of the Law, and deserved to be numbered in the Lord's
lineage, chosen from the kindred of her mind, not of her body.
To us she is a great example, for that in her was prefigured the
entrance into the Lord's Church of all of us who are gathered out of
the Gentiles.
Jerome: Ruth the Moabitess fulfils the prophecy of Isaiah, "Send forth,
O Lord, the Lamb that shall rule over the earth, out of the rock of the
desert to the mount of the daughter of Sion." [Isa 16:1]
Gloss: Jesse, the father of David, has two names, being more frequently
called Isai. But the Prophet says, "There shall come a rod from the
stem of Jesse;" [Isa 11:1] therefore to shew that this prophecy was
fulfilled in Mary and Christ, the Evangelist puts Jesse.
Remig.: It is asked, why this epithet King is thus given by the holy
Evangelist to David alone? Because he was the first king in the tribe
of Judah. Christ Himself is Phares the divider,' as it is written,
"Thou shalt divide the sheep from the goats;" [Matt 25:33] He is Zaram
[ed. note, l: zrch; in Zech. 6:12, it is zrch], the east,' "Lo the man,
the east is His name;" [Zech 6:12]; He is Esrom [ed. note, m: chtsrvn,
as if from chts, and so Jerome.], an arrow,' "He hath set me as a
polished shaft." [Isa 49:2]
Raban.: Or following another interpretation, according to the abundance
of grace, and the width of love. He is Aram the chosen [ed. note, n: rm
to be lofty, vid. infr. p.23], according to that, "Behold my Servant
whom I have chosen." [Isa 42:1] He is Aminadab, that is willing,' [ed.
note, o: my ndv My people is willing, - Jerome; comp. mk ndvt, Ps
110:3], in that He says, "I will freely sacrifice to Thee." [Isa 54:6]
Also He is Naasson [ed. note, p: nchsn, from nchs to augur from
serpents, and so Jerome], i.e. augury,' as He knows the past, the
present, and the future; or, like a serpent,' according to that, "Moses
lifted up the serpent in the wilderness." [John 3:14] He is Salmon [ed.
note, q: And so Jerome], i.e. the feeleth,' as He said, "I feel that
power is gone forth out of me." [Luke 8:46]
Gloss: Christ Himself espouses Rahab, i.e. the Gentile Church; for
Rahab [ed. note, r: rchv, to be wide or broad. (rhv might rv hunger)]
is interpreted either hunger' or breadth' or might;' for the Church of
the Gentiles hungers and thirsts after righteousness, and converts
philosophers and kings by the might of her doctrine. Ruth is
interpreted either seeing' or hastening' [ed. note, s: And so Jerome,
from r'h, and perhaps rvts for the second.], and denotes the Church
which in purity of heart sees God, and hastens to the prize of the
heavenly call.
Remig. Christ is also Booz [ed. note, t: And so Jerome; perhaps vz =
activity; here, as if vz "with might."], because He is strength, for,
"When I am lifted up, I will draw all men unto Me." [John 12:32] He is
Obeth, a servant' [ed. note, u: vvd Obed, and so Jerome], for "the Son
of man came not to be ministered unto, but to minister." [Matt 20:28]
He is Jesse, or burnt' [ed. note, x: As if from 's], for, "I am come to
send fire on earth." [Luke 12:49] He is David [ed. note, y: And so
Jerome], mighty in arm,' for, "the Lord is great and powerful;" [Ps
24:8] desirable,' for, "He shall come, the Desire of all nations;" [Hag
2:7] beautiful to behold,' according to that, "Beautiful in form before
the sons of men." [Ps. 45:3]
Gloss: Let us now see what virtues they be which these fathers edify in
us; for faith, hope, and charity are the foundation of all virtues;
those that follow are like additions over and above them. Judah is
interpreted confession,' of which there are two kinds, confession of
faith, and of sin. If then, after we be endowed with the three
forementioned virtues, we sin, confession not of faith only but of sin
is needful for us.
Phares is interpreted, division,' Zamar the east,' and Thamar,
bitterness.' [ed note, z: tmrvrym bitterness, from mrr Jer. 31:15, Hos
12:15] Thus confession begets separation from vice, the rise of virtue,
and the bitterness of repentance.
After Phares follows Esron, an arrow,' for when one is separated from
vice and secular pursuits, he should become a dart wherewith to slay by
preaching the vices of others.
Aram is interpreted elect' or lofty' [ed. note, a: Lofty from rvm, for
as soon as one is detached from this world, and profiteth for another,
he must needs be held to be elect of God, famous amongst men, high in
virtue.
Naasson is augury,' but this augury is of heaven, not of earth. It is
that of which Joseph boasted when he said, "Ye have taken away the cup
of my Lord, wherewith He is wont to divine." [Gen 44:5] The cup is the
divine Scripture wherein is the draught of wisdom; by this the wise man
divines, since in it he sees things future, that is, heavenly things.
Next is Salomon [ed. note, b: slm peace, and so Jerome], that
perceiveth,' for he who studies divine Scripture becomes perceiving,
that is, he discerns by the taste of reason, good from bad, sweet from
bitter.
Next is Booz, that is, brave,' for who is well taught in Scripture
becomes brave to endure all adversity.
Pseudo-Chrys.: This brave one is the son of Rahab, that is, of the
Church; for Rahab signifies breadth' or spread out,' for because the
Church of the Gentiles was called from all quarters of the earth, it is
called, breadth.'
Gloss: Then follows Obeth, i.e. servitude,' for which none is fit but
he who is strong; and this servitude is begotten of Ruth, that is
haste,' for it behoves a slave to be quick, not slow.
Pseudo-Chrys.: They who look to wealth and not temper, to beauty and
not faith, and require in a wife such endowments as are required in
harlots, will not beget sons obedient to their parents or to God, but
rebellious to both; that their children may be punishment of their
ungodly wedlock. Obeth begat Jesse, that is, refreshment,' for whoever
is subject to God and his parents, begets such children as prove his
refreshment.'
Gloss: Or Jesse may be interpreted, incense.' [ed. note: See p. 29,
note i] For if we serve God in love and fear, there will be a devotion
in the heart, which in the heat and desire of the heart offers the
sweetest incense to God. But when one is become a fit servant, and a
sacrifice of incense to God, it follows that he becomes David (ie. of a
strong hand'), who fought mightily against his enemies, and made the
Idumeans tributary.
In like manner ought he to subdue carnal men to God by teaching and
example.
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6-8. David the king begat Solomon of her that had been the wife of
Urias; and Solomon begat Roboam; and Roboam begat Abia; and Abia begat
Asa; and Asa begat Josaphat.
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The Evangelist has now finished the first fourteen generations, and is
come to the second, which consists of royal personages, and therefore
beginning with David, who was the first king in the tribe of Judah, he
calls him "David the king."
Aug., de Cons. Evan., ii, 4: Since in Matthew's genealogy is shewed
forth the taking on Him by Christ of our sins, therefore he descends
from David to Solomon, in whose mother David had sinned. Luke ascends
to David through Nathan, for through Nathan the prophet of God punished
David's sin; because Luke's genealogy is to shew the putting away of
our sins.
Aug., Lib. Retract., ii, 16: That is it, must be said, through a
prophet of the same name, for it was not Nathan the son of David who
reproved him, but a prophet of the same name.
Remig.: Let us enquire why Matthew does not mention Bathsheba by name
as he does the other women. Because the others, though deserving of
much blame, were yet commendable for many virtues. But Bathsheba was
not only consenting in the adultery, but in the murder of her husband,
hence her name is not introduced in the Lord's genealogy.
Gloss: Besides, he does not name Bathsheba, that, by naming Urias, he
may recall to memory that great wickedness which she was guilty of
towards him.
Ambrose: But the holy David is the more excellent in this, that he
confessed himself to be but man, and neglected not to wash out with the
tears of repentance the sin of which he had been guilty, in so taking
away Urias' wife. Herein shewing us that none ought to trust in his own
strength, for we have a mighty adversary whom we cannot overcome
without God's aid. And you will commonly observe very heavy sins
befalling to the share of illustrious men, that they may not from their
other excellent virtues be thought more than men, but that you may see
that as men they yield to temptation.
Pseudo-Chrys.: Solomon is interpreted, peace-maker,' because having
subdued all the nations round about, and made them tributary, he had a
peaceful reign. Roboam in interpreted, by a multitude of people,' for
multitude is the mother of sedition; for where many are joined in a
crime, that is commonly unpunishable. But a limit in numbers is the
mistress of good order.
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8-11. And Josaphat begat Joram; and Joram begat Ozias; and Ozias begat
Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; and Ezekias
begat Manasses; and Manasses begat Amon; and Amon begat Josias; and
Josias begat Jechonias and his brethren, about the time they were
carried away to Babylon.
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Jerome: In the fourth book of Kings we read, that Ochozias was the son
of Joram. On his death, Josabeth, sister of Ochozias and daughter of
Joram, took Joash, her brother's son, and preserved him from the
slaughter of the royal seed by Athalias. To Joash succeeded his son
Amasias; after him his son Azarias, who is called Ozias; after him his
son Joatham. Thus you see according to historical truth there were
three intervening kings, who are omitted by the Evangelist. Joram,
moveover, begot not Ozias, but Ochozias, and the rest as we have
related.
But because it was the purpose of the Evangelist to make each of the
three periods consist of fourteen generations, and because Joram had
connected himself with Jezebel's most impious race, therefore his
posterity to the third generation is omitted in tracing the lineage of
the holy birth.
Hilary: Thus the stain of the Gentile alliance being purged, the royal
race is again taken up in the fourth following generation.
Pseudo-Chrys.: What the Holy Spirit testified through the Prophet,
saying, that He would cut off every male from the house of Ahab, and
Jezebel, that Jehu the son of Nausi fulfilled, and received the promise
that his children to the fourth generation should sit on the throne of
Israel. As great a blessing then as was given upon the house of Ahab,
so great a curse was given on the house of Joram, because of the wicked
daughter of Ahab and Jazebel, that his sons to the fourth generation
should be cut out of the number of the Kings.
Thus his sin descended on his posterity as it had been written, "I will
visit the sins of the fathers upon the children unto the third and
fourth generation." [Ex 20:5] Thus see how dangerous it is to marry
with the seed of the ungodly.
Aug., Hilsr. Amast. V. et N. Test. q. 85: Or, Ochozias, Joash, and
Amasias, were excluded from the number, because their wickedness was
continuous and without interval. For Solomon was suffered to hold the
kingdom for his father's deserts, Roboam for his son's.
But these three doing evil successively were excluded. This then is an
example how a race is cut off when wickedness is shewn therein in
perpetual succession.
"And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat
Ezekias."
Gloss: This Ezekias was he to whom, when he had no children, it was
said, "Set thy house in order, for thou shalt die." [Isa 38:1] He wept,
not from desire of longer life, for he knew that Solomon had thereby
pleased God, that he had not asked length of days; but he wept, for he
feared that God's promise should not be fulfilled, when himself, being
in the line of David of whom Christ should come, was without children.
"And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat
Josias."
Pseudo-Chrys.: But the order in the Book of Kings is different [2 Ki
23], thus namely; Josias begot Eliakim, afterwards called Joakim;
Joakim begot Jechonias. But Joakim is not reckoned among the Kings in
the genealogy, because God's people had not set him on the throne, but
Pharoah by his might. For if it were just that only for their
intermixture with the race of Ahab, three kings should be shut out of
the number in the genealogy, was it not just that Joakim should be
likewise shut out, whom Pharaoh had set up as king by hostile force?
And thus Jechonias, who is the son of Joakim, and the grandson of
Josiah, is reckoned among the kings as the son of Josiah, in place of
his father who is omitted.
Jerome: Otherwise, we may consider the first Jeconias to be the same as
Joakim, and the second to be the son not the father, the one being
spelt with k and m, the second by ch and n. This distinction has been
confounded both by Greeks and Latins, by the fault of writers and the
lapse of time.
Ambrose, in Luc., cap. 2: That there were two kings of the name of
Joakim, is clear from the Book of Kings. "And Joakim slept with his
fathers, and Joachim his son reigned in his stead." [2 Ki 24:6] This
son is the same whom Jeremiah calls Jeconias. And rightly did St.
Matthew purpose to differ from the Prophet, because he sought to shew
therein the great abundance of the Lord's mercies. For the Lord did not
seek among men nobility of race, but suitably chose to be born of
captives and of sinners, as He came to preach remission of sin to the
captives. The Evangelist therefore did not conceal either of these; but
rather shewed them both, inasmuch as both were called Jeconias.
Remig.: But it may be asked, why the Evangelist says they were born in
the carrying away, when they were born before the carrying away. He
says this because they were born for this purpose, that they should be
led captive, from the dominion of the whole nation, for their own and
others' sins. And because God foreknew that they were to be carried
away captive, therefore he says, they were born in the carrying away to
Babylon.
But of those whom the holy Evangelist places together in the Lord's
genealogy, it should be known, that they were alike in good or ill
fame. Judas and his brethren were notable for good, in like manner
Phares and Zara, Jechonias and his brethren, were notable for evil.
Gloss: Mystically, David is Christ, who overcame Golias, that is, the
Devil. Urias, i.e. God is my light, is the Devil who says, "I will be
like the Highest." [Isa 14:14] To Him the Church was married, when
Christ on the Throne of the majesty of His Father loved her, and having
made her beautiful, united her to Himself in wedlock.
Or Urias is the Jewish nation who through the Law boasted of their
light. From them Christ took away the Law, having taught it to speak of
Himself.
Bersabee is the well of satiety,' that is, the abundance of spiritual
grace.
Remig.: Bersabee is interpreted, the seventh well,' or, the well of the
oath' [ed. note, c: v'r sv the well of the oath, the origin of the name
is given, Gen 21:28-31. "satiety" as if from sv, by which is signified
the grant of baptism, in which is given the gift of the sevenfold
Spirit, and the oath against the Devil is made.
Christ is also Solomon, i.e. the peaceful, according to that of the
Apostle, "He is our peace." [Eph 2:14]
Roboam [ed. note, d: So Jerome, from rchv; or the foolishness of the
people, Ecclus. 47. 23] is, the breadth of the people,' according to
that, "Many shall come from the East and from the West."
Raban.: Or; the might of the people,' because he quickly converts the
people to the faith.
Remig.: He is also Abias, that is, the Lord Father,' according to that,
"One is your Father who is in heaven." [Matt 23:9] And again, "Ye call
me Master and Lord." [John 13:13]
He is also Asa [ed. note, e: So Jerome; as if from ns' = ns'; but 's'
means a physician], that is, lifting up,' according to that, "Who
taketh away the sins of the world." [John 1:29]
He is also Josaphat, that is, judging,' for, "The Father hath committed
all judgment unto the Son." [John 5:22]
He is also Joram, that is, lofty,' according to that, "No man hath
ascended up to heaven, but He that came down from heaven." [John 3:13]
He is also Ozias, that is, the Lord's strength,' for "The Lord is my
strength and my praise." [Ps 118:14]
He is also Jotham [ed. note, f: And so Jerome, from tmm], that is,
completed,' or perfected,' for "Christ is the end of the Law." [Rom
10:4]
He is also Ahaz [ed. note, g: 'chz to seize or hold, and so Jerome.],
that is, turning,' according to that, "Be ye turned to Me." [Zech 1:3]
Raban.: Or, embracing,' because, "None knoweth the Father but the Son."
[Matt 11:27]
Remig.: His is also Ezekias, that is, the strong Lord,' or, the Lord
shall comfort;' according to that, "Be of good cheer, I have overcome
the world." [John 16:33]
He is also Manasses, that is, forgetful,' or, forgotten,' according to
that, "I will not remember your sins any more." [Ezek 28]
He is also Aaron [ed note, h: A strong mountain; Jerome. It has no
Hebrew root.], that is, faithful,' according to that, "The Lord is
faithful in all His words." [Ps 145:17]
He is also Josias, that is, the incense of the Lord,' [ed. note, i: A
sacrifice to the Lord, - Jerome; from 'sh fire in the ritual service,
or incense, Lev 24:7], as, "And being in an agony, He prayed more
earnestly." [Luke 22:44]
Raban.: And that incense signifies prayer, the Psalmist witnesses,
saying, "Let my prayer come up as incense before Thee." [Ps 141:2] Or,
The salvation of the Lord,' according to that, "My salvation is for
ever." [Isa 55]
Remig.: He is Jechonias [ed. note, k: yknyhv "the Lord establisheth,"
also "prepareth."], that is, preparing,' or the Lord's preparation,'
according to that, "If I shall depart, I will also prepare a place for
you." [John 14:3]
Gloss: Morally; After David follows Solomon, which is interpreted,
peaceful.' For one then becomes peaceful, when unlawful motions being
composed, and being as it were already set in the everlasting rest, he
serves God, and turns others to Him.
Then follows Roboam, that is, the breadth of the people.' For when
there is no longer any thing to overcome within himself, it behoves a
man to look abroad to others, and to draw with him the people of God to
heavenly things.
Next is Abias, that is, the Lord Father,' for these things premised, He
may proclaim Himself the Son of God, and then He will be Asa, that is,
raising up,' and will ascend to His Father from virtue to virtue: and
He will become Josaphat, that is, judging,' for He will judge others,
and will be judged of none.
Thus he becomes Joram, that is, lofty,' as it were dwelling on high;
and is made Oziah, that is, the strong One of the Lord,' as attributing
all his strength to God, and persevering in his path.
Then follows Jotham, that is, perfect,' for he groweth daily for
greater perfection. And thus he becomes Ahaz, that is, embracing,' for
by obedience knowledge is increased according to that, "They have
proclaimed the worship of the Lord, and have understood His doings."
Then follows Ezekias, that is, the Lord is strong,' because he
understands that God is strong, and so turning to His love, he becomes
Manassas, forgetful,' because he gives up as forgotten all worldly
things; and is made thereby Amon, that is, faithful,' for whoso
despises all temporal things, defrauds no man of his goods. Thus he is
made Josias, that is, in certain hope of the Lord's salvation;' for
Josias in intepreted the salvation of the Lord.'
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12-15. And after they were brought to Babylon, Jechonias begat
Salathiel; and Salathiel begat Zorobabel; and Zorobabel begat Abiud;
and Abiud begat Eliakim; and Eliakim begat Azor; and Azor begat Sadoc;
and Sadoc begat Achim; and Achim begat Eliud; and Eliud begat Eleazar;
and Eleazar begat Matthan; and Matthan begat Jacob.
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Pseudo-Chrys.: After the carrying away, he sets Jeconiah again, as now
become a private person.
Ambrose: Of whom Jeremiah speaks. "Write this man dethroned; for there
shall not spring of his seed one sitting on the throne of David." [Jer
22:30]
How is this said of the Prophet, that none of the seed of Jeconias
should reign? For if Christ reigned, and Christ was of the seed of
Jeconiah, then has the Prophet spoken falsely. But it is not there
declared that there shall be none of the seed of Jeconiah, and so
Christ is of his seed; and that Christ did reign, is not in
contradiction to the prophecy; for He did not reign with worldly
honours, as He said, "My kingdom is not of this world." [John 18:36]
Pseudo-Chrys.: Concerning Salathiel [ed. note, l: This Gloss. from
Pseudo-Chrys. is not found in Nicolai's edition.], we have read nothing
either good or bad, but we suppose him to have been a holy man, and in
the captivity to have constantly besought God in behalf of afflicted
Israel, and that hence he was named, Salathiel, the petition of God.'
[ed. note, m: s'lty'l "I have asked of God."]
"Salathiel begot Zorobabel," which is interpreted, flowing postponed,'
or, of the confusion,' or here, the doctor of Babylon.' [ed. note, n
(p.31): The teacher of Babylon; Jerome; perhaps from zr "crown;" zrv
Ch. flowed, poured away," Syr. "contracted, bound;" hence another of
the meanings in the text.]
I have read, but know not whether it be true, that both the priestly
line and the royal line were united in Zorobabel; and that it was
through him that the children of Israel returned into their own
country. For that in a disputation held between three, of whom
Zorobabel was one, each defending his own opinion, Zorobabel's
sentence, that Truth was the strongest thing, prevailed; and that for
this Darius granted him that the children of Israel should return to
their country; and therefore after this providence of God, he was
rightly called Zorobabel, the doctor of Babylon.' For what doctrine
greater than to shew that Truth is the mistress of all things?
Gloss: But this seems to contradict the genealogy which is read in
Chronicles. For there it is said, that Jeconias begot Salathiel and
Phadaias, and Phadaias begot Zorobabel, and Zorobabel Mosollah,
Ananias, and Solomith their sister. [1 Chron 3:17] But we know that
many parts of the Chronicles have been corrupted by time, and error of
transcribers. Hence come many and controverted questions of genealogies
which the Apostle bids us avoid. [1 Tim 1:4]
Or it may be said, that Salathiel and Phadaias are the same man under
two different names. Or that Salathiel and Phadaias were brothers, and
both had sons of the same name, and that the writer of the history
followed the genealogy of Zorobabel, the son of Salathiel. From Abiud
down to Joseph, no history is found in the Chronicles; but we read that
the Hebrews had many other annals, which were called the Words of the
Days, of which much was burned by Herod, who was a foreigner, in order
to confound the descent of the royal line.
And perhaps Joseph had read in them the names of his ancestors, or knew
them from some other source. And thus the Evangelist could learn the
succession of this genealogy. It should be noted, that the first
Jeconiah is called the resurrection of the Lord, the second, the
preparation of the Lord. Both are very applicable to the Lord Christ,
who declares, "I am the resurrection, and the life;" [John 11:25] and,
"I go to prepare a place for you." [John 14:2]
Salathiel, i.e. the Lord is my petition,' is suitable to Him who said,
"Holy Father, keep them whom Thou hast given Me." [John 17:11]
Remig.: He is also Zorobabel, that is, the master of confusion,'
according to that, "Your Master eateth with publicans and sinners."
[Matt 9:11]
He is Abiud, that is, He is my Father,' according to that, "I and the
Father are One." [John 10:30]
He is also Eliacim [ed. note: So Jerome, 'l yqym "God will raise up"],
that is, God the Reviver,' according to that, "I will revive him again
in the last day." [John 6:54]
He is also Azor, that is, aided,' according of that, "He who sent Me is
with Me." [John 8:29]
He is also Sadoch, that is, the just,', or, the justified,' according
to that, "He was delivered, the just for the unjust." [1 Pet 3:18]
He is also Achim, that is, my brother is He,' according to that, "Whoso
doeth the will of My Father, he is My brother." [Matt 12:50]
He is also Eliud, that is, He is my God,' according to that, "My Lord,
and my God." [John 20:28]
Gloss: He is also Eleazar, i.e. God is my helper,' as in the
seventeenth Psalm, "My God, my helper."
He is also Mathan, that is, giving,' or, given,' for, "He gave gifts
for men;" [Eph 4:8] and, "God so loved the world, that He gave His
only-begotten Son." [John 3:16]
Remig.: He is also Jacob, that supplanteth,' for not only hath He
supplanted the Devil, but hath given His power to His faithful people;
as, "Behold I have given you power to tread upon serpents." [Luke
10:19]
He is also Joseph, that is, adding,' according to that, "I came that
they might have life, and that they might have it abundantly."
Raban.: But let us see what moral signification these names contain.
After Jeconias, which means the preparation of the Lord,' follows
Salathiel, i.e. God is my petition,' for he who is rightly prepared,
prays not but of God.
Again, he becomes Zorobabel, the master of Babylon,' that is, of the
men of the earth, whom he makes to know concerning God, that He is
their Father, which is signified in Abiud.
Then that people rise again from their vices, whence follows Eliacim,
the resurrection;' and thence rise to good works, which is Azor, and
becomes Sadoch, i.e. righteous;' and then they are taught the love of
their neighbour. He is my brother, which is signified in Achim; and
through love to God he says of Him, My God,' which Eliud signifies.
Then follows Eleazar, i.e. God is my helper;' he recognizes God as his
helper. But whereto he tends is shewn in Matthan, which is interpreted
gift,' or giving;' for he looks to God as his benefactor; and as he
wrestled with and overcame his vices in the beginning, so he does in
the end of life, which belongs to Jacob, and thus he reaches Joseph,
that is, The increase of virtues.'
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16. And Jacob begat Joseph the husband of Mary, of whom was born Jesus,
who is called Christ.
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Gloss: In the last place, after all the patriarchs, he sets down Joseph
the husband of Mary, for whose sake all the rest are introduced,
saying, "But Jacob begot Joseph."
Jerome: This passage is objected to us by the Emperor Julian in his
Discrepancy of the Evangelists. Matthew calls Joseph the son of Jacob,
Luke makes him the son of Heli. He did not know the Scripture manner,
one was his father by nature, the other by law. For we know that God
commanded by Moses, that if a brother or near kinsman died without
children, another should take his wife, to raise up seed to his brother
or kinsman. [Deut 25]
But of this matter Africanus the chronologist [ed. note: In his Epist.
ad Aristidem, vid. Reuth Reliqu. vol. ii, p. 114. Africanus], and
Eusebius of Caesarea, have disputed more fully.
Euseb., Hist. Eccles. i, 7: For Matthan and Melchi at different periods
had each a son by one and the same wife Jesca. Matthan, who traced
through Solomon, first had her, and died leaving one son, Jacob by
name. As the Law forbade not a widow, either dismissed from her
husband, or after the death of her husband, to be married to another,
so Melchi, who traced through Matthan, being of the same tribe but of
another race, took this widow to his wife, and begat Heli his son.
Thus shall we find Jacob and Heli, though of a different race, yet by
the same mother, to have been brethren. One of whom, namely Jacob,
after Heli his brother was deceased without issue, married his wife,
and begat on her the third, Joseph, by nature indeed and reason his own
son. Whereupon also it is written, "And Jacob begat Joseph." But by the
Law, he was the son of Heli; for Jacob, being his brother, raised up
seed to him.
Thus the genealogy, both as recited by Matthew, and by Luke, stands
right and true; Matthew saying, "And Jacob begot Joseph;" Luke saying,
"Which was the son, as it was supposed, (for he adds this withal,) of
Joseph, which was the son of Heli, which was the son of Melchi."
Nor could he have more significantly or properly expressed that way of
generation according to the Law, which was made by a certain adoption
that had respect to the dead, carefully leaving out the word
"begetting" throughout even to the end.
Augustine, de Cons. Evan., ii, 2: He is more properly called his son,
by whom he was adopted, than had he been said to have been begotten of
him of whose flesh he was not born. Wherefore Matthew, in saying,
"Abraham begot Isaac," and continuing the same phrase throughout down
to "Jacob begot Joseph," sufficiently declares that he gives the father
according to the order of nature, so as that we must hold Joseph to
have been begotten, not adopted, by Jacob. Though even if Luke had used
the word, "begotten," we need not have thought it any serious
objection; for it is not absurd to say of an adopted son that he is
begotten, not after the flesh, but by affection.
Euseb.: Neither does this lack good authority; nor has it been suddenly
devised by us for this purpose. For the kinsmen of our Saviour
according to the flesh, either out of desire to shew forth this their
so great nobility of stock, or simply for the truth's sake, have
delivered it unto us.
Aug., de Cons. Evan., ii, 4: And suitably does Luke, who relates
Christ's ancestry not in the opening of his Gospel, but at his baptism,
follow the line of adoption, as thus more clearly pointing Him out as
the Priest that should make atonement for sin. For by adoption we are
made the sons of God, by believing in the Son of God. But by the
descent according to the flesh which Matthew follows, we rather see
that the Son of God was for us made man.
Luke sufficiently shews that he called Joseph the son of Heli, because
he was adopted by Heli, by his calling Adam the son of God, which he
was by grace, as he was set in Paradise, though he lost it afterwards
by sinning.
Chyrs., Hom. 4: Having gone through all the ancestry, and ended in
Joseph, he adds, "The husband of Mary," thereby declaring that is was
for her sake that he was included in the genealogy.
Jerome: When you hear this word, "husband," do not straight bethink you
of wedlock, but remember the Scripture manner, which calls persons only
betrothed husband and wife.
Gennadius, de Eccles. Dog., 2: The Son of God was born of human flesh,
that is of Mary, and not by man after the way of nature, as Ebion says;
and accordingly it is significantly added, "Of her Jesus was born."
Aug., De Haeres, ii: This is said against Valentinus, who taught that
Christ took nothing of the Virgin Mary, but passed through her as
through a channel or pipe.
Wherefore it pleased Him to take flesh of the womb of a woman, is known
in His own secret counsels; whether that He might confer honour on both
sexes alike, by taking the form of a man, and being born of a woman, or
from some other reason which I would not hastily pronounce on.
Hilary, Quaest. Nov. et Vet. Test. q. 49: What God conveyed by the
anointing of oil to those who were anointed to be kings, this the Holy
Spirit conveyed upon the man Christ, adding thereto the expiation;
wherefore when born He was called Christ; and thus it proceeds, "who is
called Christ."
Aug., de Cons. Evan., ii, 1: It was not lawful that he should think to
separate himself from Mary for this, that she brought forth Christ as
yet a Virgin. And herein may the faithful gather, that if they be
married, and preserve strict continence on both sides, yet may their
wedlock hold with union of love only, without carnal; for here they see
that it is possible that a son be born without carnal embrace.
Aug., de Nupt. et Concup., i, 11: In Christ's parents was accomplished
every good benefit of marriage, fidelity, progeny, and a sacrament. The
progeny we see in the Lord Himself; fidelity, for there was no
adultery; sacrament, for there was no divorce.
Jerome: The attentive reader may ask, Seeing Joseph was not the father
of the Lord and Saviour, how does his genealogy traced down to him in
order pertain to the Lord? We will answer, first, that it is not the
practice of Scripture to follow the female line in its genealogies;
secondly, that Joseph and Mary were of the same tribe, and that he was
thence compelled to take her to wife as a kinsman, and they were
enrolled together at Bethlehem, as being come of one stock.
Augustine: Also, the line of descent ought to be brought down to
Joseph, that in wedlock no wrong might be done to the male sex, as the
more worthy, providing only nothing was taken away from the truth;
because Mary was of the seed of David.
Hence then we believe that Mary was in the line of David; namely,
because we believe the Scripture which affirms two things, both that
Christ was of the seed of David according to the flesh, and that He
should be conceived of Mary not by knowledge of man, but as yet a
virgin.
The Council of Ephesus: Herein we must beware of the error of
Nestorius, who thus speaks; "When Divine Scripture is to speak either
of the birth of Christ which is of the Virgin Mary, or His death, it is
never seen to put God, but either, Christ, or Son, or Lord; since these
three are significative of the two natures, sometimes of this,
sometimes of that, and sometimes of both this and that together. And
here is a testimony to this, Jacob begot Joseph the husband of Mary, of
whom was born Jesus, who is called Christ.' For God the Word needed not
a second birth of a woman."
Pseudo-Aug., Vigil. Cont. Fel. 12. ap. Aug. t. 8. p. 45: But not one
was the Son of God, and another the son of a man; but the same Christ
was the son of both God and man. And as in one man, the soul is one and
the body is another, so in the mediator between God and man, the Son of
God was one, and the son of man another; yet of both together was one
Christ the Lord. Two in distinction of substance, one in unity of
Person.
But the heretic objects; "how can you teach Him to have been born in
time whom you say was before coeternal with His Father? For birth is as
it were a motion of a thing not in being, before it be born, bringing
about this, that by benefit of birth it come into being. Whence it is
concluded, that He who was in being cannot be born; if He could be born
He was not in being."
(To this it is replied by Augustine:) Let us imagine, as many will have
it, that the universe has a general soul, which by some unspeakable
motion gives life to all seeds, so as that itself is not mixed up with
the things it produces. When this then passes forth into the womb to
form passible matter to its own uses, it makes one with itself the
person of that thing which it is clear has not the same substance.
And thus, the soul being active and the matter passive, of two
substances is made one man, the soul and the flesh being distinct; thus
it is that our confession is, that that soul is born of the womb which
in coming to the womb we say conferred life on the thing conceived. He,
I say, is said to be born of His mother, who shaped to Himself a body
out of her, in which He might be born; not as though before He was
born, His mother might, as far as pertained to Him, not have been in
being. In like manner, yea in a manner yet more incomprehensible and
sublime, the Son of God was born, by taking on Him perfect manhood of
his Mother. He who by his singular almighty power is the cause of their
being born to all things that are born.
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17. So all the generations from Abraham to David are fourteen
generations; and from David until the carrying away into Babylon are
fourteen generations; and from the carrying away into Babylon unto
Christ are fourteen generations.
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Pseudo-Chrys.: Having enumerated the generations from Abraham to
Christ, he divides them into three divisions of fourteen generations,
because three times at the end of fourteen generations the state of the
people of the Jews was changed. From Abraham to David they were under
Judges; from David to the carrying away into Babylon under Kings; from
the carrying away to Christ under the High Priests.
What he would shew then is this: like as ever at the end of fourteen
generations the state of men has changed, so there being fourteen
generations completed from the carrying away to Christ, it must needs
be that the state of men be changed by Christ. And so since Christ all
the Gentiles have been made under one Christ Judge, King, and Priest.
And for that Judges, Kings, and Priests prefigured Christ's dignity,
their beginnings were always in a type of Christ; the first of the
Judges was Joshua the son of Nave; the first of the Kings, David; the
first of the Priests, Jesus son of Josedech. That this was typical of
Christ none doubts.
Chrys.: Or he divided the whole genealogy into three parts to shew that
not even by the change of their government were they made better, but
under Judges, Kings, High Priests, and Priests, held the same evil
course. For which cause also he mentions the captivity in Babylon,
shewing that neither by this were they corrected. But the going down
into Egypt is not mentioned, because they were not still in terror of
the Egyptians as they were of the Assyrians or Parthians; and because
that was a remote, but this a recent event; and because they had not
been carried thither for sin as they had to Babylon.
Ambrose, in Luc., c. 3: Let us not think this is to be overlooked, that
though there were seventeen Kings of Judaea between David and Jeconiah,
Matthew only recounts fourteen. We must observe that there might be
many more successions to the throne than generations of men; for some
may live longer and beget children later; or might be altogether
without seed; thence the number of Kings and of generations would not
coincide.
Gloss: Or we may say that there are three Kings overlooked, as was said
above.
Ambrose: Again, from Jeconiah to Joseph are computed twelve
generations; yet he afterwards calls these also fourteen. But if you
look attentively, you will be able to discover the method by which
fourteen are reckoned here. Twelve are reckoned including Joseph, and
Christ is the thirteenth; and history declares that there were two
Joakims, that is two Jeconiahs, father and son. The Evangelist has not
passed over either of these, but has named them both. Thus, adding the
younger Jeconiah, fourteen generations are computed.
Pseudo-Chrys.: Or, the same Jeconiah is counted twice in the Gospel,
once before the carrying away, and again after the carrying away. For
this Jeconiah being one person had two different conditions; before the
carrying away he was King, as being made King by the people of God; but
he became a private man at the carrying away; hence he is reckoned once
among the Kings before the carrying away; and after the carrying away
once among private men.
Aug., de Cons. Evan, ii, 4: Or, one of Christ's forefathers is counted
twice, because in him, Jeconiah to wit, there was made a passing off to
strange nations since he was carried to Babylon. Wherever a series
turns out of the right line to go in any other direction there is an
angle made, and that part that is in the angle is reckoned twice. Thus
here is a figure of Christ, who passes from the circumcision to the
uncircumcision, and is made a cornerstone.
Remig.: He made fourteen generations, because the ten denotes the
Decalogue, and the four the four books of the Gospel; whence this shews
the agreement of the Law and the Gospel. And he put the fourteen three
times over, that he might shew that the perfection of law, prophecy,
and grace, consists in the faith of the Holy Trinity.
Gloss: Or in this number is signified the sevenfold grace of the Holy
Spirit. The number is made up of seven, doubled, to shew that the grace
of the Holy Spirit is needed both for soul and body to salvation.
Also the genealogy is divided into three portions of fourteen thus. The
first from Abraham to David, so as that David is included in it; the
second from David to the carrying away, in which David is not included,
but the carrying away is included; the third is from the carrying away
to Christ, in which if we say that Jeconiah is included, then the
carrying away is included. In the first are denoted the men before the
Law, in which you will find some of the men of the Law of nature, such
as Abraham, Isaac, and Jacob, all as far as Solomon.
In the second are denoted the men under the Law; for all who are
included in it were under the Law.
In the third are found the men of grace; for it is finished in Christ,
who was the giver of grace; and because in it was the deliverance from
Babylon, signifying the deliverance from captivity that was made by
Christ.
Aug.: After having divided the whole into three periods of fourteen
generations, he does not sum them all up and say, The sum of the whole
is forty and two; because one of those fathers, that is Jeconiah, is
reckoned twice; so that they do not amount to forty-two, as three times
fourteen does, but because one is reckoned twice over, there are only
forty-one generations.
Matthew therefore, whose purpose was to draw out Christ's kingly
character, counts forty successions in the genealogy exclusive of
Christ. This number denotes the time for which we must be governed by
Christ in this world, according to that painful discipline which is
signified by the iron rod of which it is written in the Psalms, "Thou
shalt rule them with a rod of iron."
That this number should denote this our temporal life, a reason offers
at hand, in this, that the seasons of the year are four, and that the
world itself is bounded by four sides, the east, the west, the north,
and the south. But forty contains ten four times. Moreover, ten itself
is made up by a number proceeding from one to four.
Gloss: Or, the ten refers to the decalogue, the four to this life
present, which passes through four seasons; or by the ten is meant the
Old Testament, by the four the New.
Remig.: But if any, maintaining that it is not the same Jeconiah, but
two different persons, make the number forty and two, we then shall say
that the Holy Church is signified; for this number is the product of
seven, and six; (for six times seven make forty-two;) the six denotes
labour, and the seven rest.
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18. Now the birth of Jesus Christ was on this wise: When as His mother
Mary was espoused to Joseph, before they came together, she was found
with child of the Holy Ghost.
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Pseudo-Chrys.: Having said above, "And Jacob begat Joseph," to whom
Mary being espoused bare Jesus; that none who heard should suppose that
His birth was as that of any of the forementioned fathers, he cuts off
the thread of his narrative, saying, "But Christ's generation was
thus." As though he were to say, The generation of all these fathers
was as I have related it; but Christ's was not so, but as follows, "His
mother Mary being espoused."
Chrys.: He announces that he is to relate the manner of the generation,
shewing therein that he is about to speak some new thing; that you may
not suppose when you hear mention of Mary's husband, that Christ was
born by the law of nature.
Remig.: Yet it might be referred to the foregoing in this way, The
generation of Christ was, as I have related, thus, "Abraham begat
Isaac."
Jerome: But why is He conceived not of a Virgin merely, but of a Virgin
espoused? First, that by the descent of Joseph, Mary's family might be
made known; secondly, that she might not be stoned by the Jews as an
adulteress; thirdly, that in her flight into Egypt she might have the
comfort of a husband.
The Martyr Ignatius [margin note: vid. Ign. ad Eph. 19] adds yet a
fourth reason, namely, that His birth might be hid from the Devil,
looking for Him to be born of a wife and not of a virgin.
Pseudo-Chrys.: Therefore both espoused and yet remaining at home; for
as in her who should conceive in the house of her husband, is
understood natural conception; so in her who conceives before she be
taken to her husband, there is suspicion of infidelity.
Jerome, Hieron. cont. Helvid. in princ.: It is to be known, that
Helvidius, a certain turbulent man, having got matter of disputation,
takes in hand to blaspheme against the Mother of God. His first
proposition was, Matthew begins thus, "When she was espoused." Behold,
he says, you have her espoused, but as ye say, not yet committed; but
surely not espoused for any other reason than as being to be married.
Origen: She was indeed espoused to Joseph, but not united in wedlock;
that is to say, His mother immaculate, His mother incorrupt, His mother
pure. His mother! Whose mother? The mother of God, of the
Only-begotten, of the Lord, of the King, of the Maker of all things,
and the Redeemer of all.
Cyril, Epist. ad Monach. Egypt. (Ep. p. 7): What will any one see in
the Blessed Virgin more than in other mothers, if she be not the mother
of God, but of Christ, or the Lord, as Nestorius says? For it would not
be absurd should any one please to name the mother of any anointed
person, the mother of Christ. Yet she alone and more than they is
called the Holy Virgin, and the mother of Christ. For she bare not a
simple man as ye say, but rather the Word incarnate, and made man of
God the Father.
But perhaps you say, Tell me, do you think the Virgin was made the
mother of His divinity? To this also we say, that the Word was born of
the very substance of God Himself, and without beginning of time always
coexisted with the Father.
But in these last times when He was made flesh, that is united to
flesh, having a rational soul, He is said to be born of a woman after
the flesh. Yet is this sacrament in a manner brought out like to birth
among us; for the mothers of earthly children impart to their nature
that flesh that is to be perfected by degrees in the human form; but
God sends the life into the animal. But though these are mothers only
of the earthly bodies, yet when they bear children, they are said to
bear the whole animal, and not a part of it only.
Such do we see to have been done in the birth of Emmanuel; the Word of
God was born of the substance of His Father; but because He took on Him
flesh, making it His own, it is necessary to confess that He was born
of a woman according to the flesh. Where seeing He is truly God, how
shall any one doubt to call the Holy Virgin the Mother of God?
Chrysologus, Serm. 148: If you are not confounded when you hear of the
birth of God, let not His conception disturb you, seeing the pure
virginity of the mother removes all that might shock human reverence.
And what offence against our awe and reverence is there, when the Deity
entered into union with purity that was always dear to Him, where an
Angel is mediator, faith is bridesmaid, where chastity is the giving
away, virtue the gift, conscience the judge, God the cause; where the
conception is inviolateness, the birth virginity, and the mother a
virgin. [ed. note: The allusions here made may be illustrated by a
passage in the Ad Uxor. ii. 1, of Tertullian, who, with reference to
the civil usages, speaks of "the [cont. p. 42] happiness of that
Marriage, which the Church "brings about, (conciliat,)" the "Oblation"
confirms, the Blessing "seals," the Angles "witness," and the Father
"ratifies," In Chrysologus the Angel brings about, (interpres ost,)
virtue is the oblation or bride's gift, and a pure conscience is the
witness.]
Cyril, Epist. ad Joan. Antioch. (Ep. p. 107): But if we were to say
that the holy Body of Christ came down from heaven, and was not made of
His mother, as Valentinus does, in what sense could Mary be the Mother
of God?
Gloss: The name of His Mother is added, "Mary."
Bede, in Luc., c. 3: Mary in interpreted, Star of the Sea,' after the
Hebrew; Mistress,' after the Syriac; as she bare into the world the
Light of salvation, and the Lord. [ed. note, r: mrym their rebellion.
S. Ambrose interprets it "God from my race," and "the bitterness of the
sea." de Instit. Virg. 33. It is not necessary to give the origin of
these various interpretations.]
Gloss: And to whom she was betrothed is shewn, Joseph.
Pseudo-Chrys.: Mary was therefore betrothed to a carpenter, because
Christ the Spouse of the Church was to work the salvation of all men
through the wood of the Cross.
Chrys.: What follows, "Before they came together," does not mean before
she was brought to the bridegroom's house, for she was already within.
For it was a frequent custom among the ancients to have their betrothed
wives home to their house before marriage; as we see done now also, and
as the sons-in-law of Lot were with him in the house.
Gloss: But the words denote carnal knowledge.
Pseudo-Chrys.: That He should not be born of passion, of flesh and
blood, who was therefore born that He might take away all passion of
flesh and blood.
Aug., de Nupt. et Concup., i, 12: There was no carnal knowledge in this
wedlock, because in sinful flesh this could not be without carnal
desire which came of sin, and which He would be without, who was to be
without sin; and that hence He might teach us that all flesh which is
born of sexual union is sinful flesh, seeing that Flesh alone was
without sin, which was not so born.
Pseudo-Aug., in App. 122 et. al.: Christ was also born of a pure
virgin, because it was not holy that virtue should be born of pleasure,
chastity of self-indulgence, incorruption of corruption. Nor could He
come from heaven but after some new manner, who came to destroy the
ancient empire of death. Therefore she received the crown of virginity
who bare the King of chastity. Farther, our Lord sought out for Himself
a virgin abode, wherein to be received, that He might shew us that God
ought to be borne in a chaste body.
Therefore He that wrote on tables of stone without an iron pen, the
same wrought in Mary by the Holy Spirit; "She was found with child of
the Holy Ghost."
Jerome: And found by none other than by Joseph, who knew all, as being
her espoused husband.
Pseudo-Chrys.: For, as a not incredible account relates, Joseph was
absent when the things were done which Luke writes. For it is not easy
to suppose that the Angel came to Mary and said those words, and Mary
made her answer when Joseph was present. And even if we suppose thus
much to have been possible, yet it could not be that she should have
gone into the hill country, and abode there three months when Joseph
was present, because he must needs have enquired the causes of her
departure and long stay. And so when after so many months he returned
from abroad, he found her manifestly with child.
Chrys.: He says exactly "was found," for so we use to say of things not
thought of. And that you should not molest the Evangelist by asking in
what way was this birth of a virgin, he clears himself shortly, saying,
"Of the Holy Ghost." As much as to say, it was the Holy Ghost that
wrought this miracle. For neither Gabriel nor Matthew could say any
futher.
Gloss., ap Anselm: Therefore the words, "Is of the Holy Ghost," were
set down by the Evangelist, to the end, that when it was said that she
was with child, all wrong suspicion should be removed from the minds of
the hearers.
Pseudo-Aug. , Serm. 236 in App.: But not, as some impiously think, are
we to suppose, that the Holy Spirit was as seed, but we say that He
wrought with the power and might of a Creator. [ed. note: And thus S.
Hilary speaks of the sementiva ineuntis Spiritus "efficacia." de Trin.
ii, 26]
Ambrose, De Spir. Sanct., ii, 5: That which is of any thing is either
of the substance or the power of that thing; of the substance, as the
Son who is of the Father; of the power, as all things are of God, even
as Mary was with Child of the Holy Spirit.
Aug., Enchir. c. 40: Furthermore, this manner in which Christ was born
of the Holy Spirit suggests to us the grace of God, by which man
without any previous merits, in the very beginning of his nature, was
united with the Word of God into so great unity of person, that he was
also made son of God. [margin note: Aug., Enchir. c. 38]
But inasmuch as the whole Trinity wrought to make this creature which
was conceived of the Virgin, though pertaining only to the person of
the Son, (for the works of the Trinity are indivisible,) why is the
Holy Spirit only named in this work? Must we always, when one of the
Three is named in any work, understand that the whole Trinity worked in
that?
Jerome, Hieron. Cont. Helvid. in princip.: But says Helvidius; Neither
would the Evangelist have said, "Before they came together," if they
were not to come together afterwards; as none would say, Before dinner,
where there was to be no dinner. As if one should say, Before I dined
in harbour, I set sail for Africa, would this have no meaning in it,
unless he were at some times or other to dine in the harbour?
Surely we must either understand it thus, - that "before," though it
often implies something to follow, yet often is said of things that
follow only in thought; and it is not necessary that the things so
thought of should take place, for that something else has happened to
prevent them from taking place.
Jerome: Therefore it by no means follows that they did come together
afterwards; Scripture however shews not what did happen.
Remig.: Or the word "come together" may not mean carnal knowledge, but
may refer to the time of the nuptials, when she who was betrothed
begins to be wife. Thus, "before they came together," may mean before
they solemnly celebrated the nuptial rites.
Aug., de Cons. Evan., ii, 5: How this was done Matthew omits to write,
but Luke relates after the conception of John, "In the sixth month the
Angel was sent;" and again, "The Holy Ghost shall come upon thee." This
is what Matthew relates in these words, "She was found with child of
the Holy Ghost." And it is no contradiction that Luke has described
what Matthew omits; or again that Matthew relates what Luke has
omitted; that namely which follows, from "Now Joseph her husband being
a just man," to that place where it is said of the Magi, that "They
returned into their own country another way."
If one desired to digest into one narrative the two accounts of
Christ's birth, he would arrange thus; beginning with Matthew's words,
"Now the birth of Christ was on this wise;" then taking up with Luke,
from "There was in the days of Herod," [Luke 1:5] to, "Mary abode with
her three months," and "returned to her house;" then taking up again
Matthew, add, "She was found with child of the Holy Ghost." [Matt 1:10]
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19. Then Joseph her husband, being a just man, and not willing to make
her a public example, was minded to put her away privily.
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Chrys.: The Evangelist having said that she was found with child of the
Holy Ghost, and without knowledge of man, that you should not herein
suspect Christ's disciple of inventing wonders in honour of his Master,
brings forward Joseph confirming the history by his own share in it;
"Now Joseph her husband, being a just man."
Pseudo-Aug., Serm. in App. s. 195: Joseph, understanding that Mary was
with child, is perplexed that it should be thus with her whom he had
received from the temple of the Lord, and had not yet known, and
resolved within himself, saying, What shall I do? Shall I proclaim it,
or shall I overlook it? If I proclaim it, I am indeed not consenting to
the adultery; but I am running into the guilt of cruelty, for by Moses'
law she must be stoned. If I overlook it, I am consenting to the crime,
and take my portion with the adulterers. Since then it is an evil to
overlook the things, and worse to proclaim the adultery, I will put her
away from being my wife.
Ambrose, in Luc., ii, 5: St. Matthew has beautifully taught how a
righteous man ought to act, who has detected his wife's disgrace; so as
at once to keep himself guiltless of her blood, and yet pure from her
defilements; therefore it is he says, "Being a just man." Thus is
preserved throughout in Joseph the gracious character of a righteous
man, that his testimony may be the more approved; for, the tongue of
the just speaketh the judgment of truth.
Jerome: But how is Joseph thus called, "just," when he is ready to hide
his wife's sin? For the Law enacts, that not only the doers of evil,
but they who are privy to any evil done, shall be held to be guilty.
Chrys.: But it should be known, that "just" here is used to denote one
who is in all things virtuous. For there is a particular justice,
namely, the being free from covetousness; and another universal virtue,
in which sense Scripture generally uses the word justice. Therefore
being "just," that is, kind, merciful, he "was minded to put away
privily" her who according to the Law was liable not only to dismissal,
but to death. But Joseph remitted both, as though living above the Law.
For as the sun lightens up the world, before he shews his rays, so
Christ before He was born caused many wonders to be seen.
Aug.: Otherwise; if you alone have knowledge of a sin that any has
committed against you, and desire to accuse him thereof before men, you
do not herein correct, but rather betray him. But Joseph, "being a just
man," with great mercy spared his wife, in this great crime of which he
suspected her. The seeming certainty of her unchastity tormented him,
and yet because he alone knew of it, he was willing not to publish it,
but to send her away privily; seeking rather the benefit than the
punishment of the sinner.
Jerome: Or this may be considered a testimony to Mary, that Joseph,
confident in her purity, and wondering at what had happened, covered in
silence that mystery which he could not explain.
Rabanus: He beheld her to be with child, whom he knew to be chaste; and
because he had read, "There shall come a Rod out of the stem of Jesse,"
of which he knew that Mary was come [ed. note: Jerome in loc. Ambros.
de Spir. S. ii. 5. and Pseudo-Augustine (t. vi. p. 570.) so apply these
words, considering Christ the Branch' or flower (flos) which is spoken
of in the clause following. Cyril Alex. et Theod. in loc. explain it of
Christ.], and had also read, "Behold, a virgin shall conceive," he did
not doubt that this prophecy should be fulfilled in her.
Origen: But if he had no suspicion of her, how could he be a just man,
and yet seek to put her away, being immaculate? He sought to put her
away, because he saw in her a great sacrament, to approach which he
thought himself unworthy.
Gloss, ap Anselm: Or, in seeking to put her away, he was just; in that
he sought it privily, is shewn his mercy, defending her from disgrace;
"Being a just man, he was minded to put her away;" and being unwilling
to expose her in public, and so to disgrace her, he sought to do it
privily.
Ambrose, in Luc., ii, 1: But as no one puts away what he has not
received; in that he was minded to put her away, he admits to have
received her.
Gloss, part ap. Anselm, part in Ordinaria: Or, being unwilling to bring
her home to his house to live with him for ever, "he was minded to put
her away privily;" that is, to change the time of their marriage. For
that is true virtue, when neither mercy is observed without justice,
nor justice without mercy; both which vanish when severed one from the
other.
Or he was just because of his faith, in that he believed that Christ
should be born of a virgin; wherefore he wished to humble himself
before so great a favour.
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20. But while he thought on these things, behold, the angel of the Lord
appeared unto him in a dream, saying, Joseph, thou son of David, fear
not to take unto thee Mary thy wife: for that which is conceived in her
is of the Holy Ghost.
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Remig.: Because Joseph was minded, as has been said, to put Mary away
privily, which if he had done, there would have been few who would not
rather have thought her a harlot than a virgin, therefore this purpose
of Joseph was changed by Divine revelation, whence it is said, "While
he thought on these things."
Gloss., ap Anselm: In this is to be noted the wise soul that desires to
undertake nothing rashly.
Chrys.: Also observe the mercifulness of Joseph, that he imparted his
suspicions to none, not even to her whom he suspected, but kept them
within himself.
Pseudo-Aug., Serm. in App. 195: Yet though Joseph think on these
things, let not Mary the daughter of David be troubled; as the word of
the Prophet brought pardon to David, so the Angel of the Saviour
delivers Mary. Behold, again appears Gabriel the bridesman of this
Virgin; as it follows, "Behold the Angel of the Lord appeared to
Joseph."
Ambrose: In this word "appeared" is conveyed the power of Him that did
appear, allowing Himself to be seen where and how He pleases.
Raban.: How the Angel appeared to Joseph is declared in the words, "In
his sleep;" that is, as Jacob saw the ladder offered by a kind of
imagining to the eyes of his heart.
Chrys.: He did not appear so openly to Joseph as to the Shepherds,
because he was faithful; the shepherds needed it, because they were
ignorant. The Virgin also needed it, as she had first to be instructed
in these mighty wonders. In like manner Zacharias needed the wonderful
vision before the conception of his son.
Gloss., part Int., part Anselm: The Angel appearing calls him by name,
and adds his descent, in order to banish fear, "Joseph, son of David;"
Joseph, as though he were known to him by name and his familiar friend.
Pseudo-Chrys.: By addressing him as son of David, he sought to recall
to his memory the promise of God to David, that of his seed should
Christ be born.
Chrys.: But by saying, "Be not afraid," he shews him to be in fear that
he had offended God, by having an adulteress; for only as such would he
have ever thought of putting her away.
Chrysologus: As her betrothed husband also he is admonished not to be
afraid; for the mind that compassionates has most fear; as though he
were to say, Here is no cause of death, but of life; she that brings
forth life, does not deserve death.
Pseudo-Chrys.: Also by the words, "Fear not," he desired to shew that
he knew the heart; that by this he might have the more faith in those
good things to come, which he was about to speak concerning Christ.
Ambrose, in Luc., ii, 5: Be not troubled that he calls her his wife;
for she is not herein robbed of her virginity, but her wedlock is
witnessed to, and the celebration of her marriage is declared.
Jerome: But we are not to think that she ceased to be betrothed,
because she is here called wife, since we know that this is the
Scripture manner to call the man and woman, when espoused, husband and
wife; and this is confirmed by that text in Deuteronomy, "If one finds
a virgin that is betrothed to a man in the field, and offer violence to
her, and lie with her, he shall die, because he hath humbled his
neighbour's wife." [Deut 22:25]
Chrys.: He says, "Fear not to take unto thee;" that is, to keep at
home; for in thought she was already dismissed.
Raban.: Or, "to take her," that is, in marriage union and continual
converse.
Pseudo-Chrys.: There were three reasons why the Angel appeared to
Joseph with this message. First, that a just man might not be led into
an unjust action, with just intentions. Secondly, for the honour of the
mother herself, for had she been put away, she could not have been free
from evil suspicion among the unbelievers. Thirdly, that Joseph,
understanding the holy conception, might keep himself from her with
more care than before.
He did not appear to Joseph before the conception, that he should not
think those things that Zacharias thought, nor suffer what he suffered
in falling into the sin of unbelief concerning the conception of his
wife in her old age. For it was yet more incredible that a virgin
should conceive, than that a woman past the age should conceive.
Chrys.: Or, The Angel appeared to Joseph when he was in this
perplexity, that his wisdom might be apparent to Joseph, and that this
might be a proof to him of those things that he spoke. For when he
heard out of the mouth of the Angel those very things that he thought
within himself, this was an undoubted proof, that he was a messenger
from God, who alone knows the secrets of the heart.
Also the account of the Evangelist is beyond suspicion, as he describes
Joseph feeling all that a husband was likely to feel. The Virgin also
by this was more removed from suspicion, in that her husband had felt
jealousy, yet took her home, and kept her with him after her
conception. She had not told Joseph the things that the Angel had said
to her, because she did not suppose that she should be believed by her
husband, especially as he had begun to have suspicions concerning her.
But to the Virgin the Angel announced her conception before it took
place, lest if he should defer it till afterwards she should be in
straits. And it behoved that Mother who was to receive the Maker of all
things to be kept free from all trouble. Not only does the Angel
vindicate the Virgin from all impurity, but shews that the conception
was supernatural, not removing his fears only, but adding matter of
joy; saying, "That which is born in her is of the Holy Spirit."
Gloss. ord: To be "born in her," and "born of her," are two different
things; to be born of her is to come into the world; to be born in her,
is the same as to be conceived. Or the word, "born," is used according
to the foreknowledge of the Angel which he has of God, to whom the
future is as the past.
Pseudo-Aug., Hil. Quaest. N. et V. Test. q. 52: But if Christ was born
by the agency of the Holy Ghost, how is that said, "Wisdom hath built
herself an house?" [Prov 9:1]
That house may be taken in two meanings. First, the house of Christ is
the Church, which He built with His own blood; and secondly, His body
may be called His house, as it is called His temple. But the work of
the Holy Spirit, is also the work of the Son of God, because of the
unity of their nature and their will; for whether it be the Father, or
the Son, or the Holy Spirit, that doeth it, it is the Trinity that
works, and what the Three do, is of One God.
Aug., Enchir., 38: But shall we therefore say that the Holy Spirit is
the Father of the man Christ, that as God the Father begot the Word, so
the Holy Spirit begot the man? This is such an absurdity, that the ears
of the faithful cannot bear it.
How then do we say that Christ was born by the Holy Spirit, if the Holy
Spirit did not beget Him? Did He create Him? For so far as He is man He
was created, as the Apostle speaks; "He was made of the seed of David
according to the flesh." [Rom 1:3] For though God made the world, yet
is it not right to say that it is the Son of God, or born by Him, but
that it was made, or created, or formed by Him. But seeing that we
confess Christ to have been born by the Holy Spirit, and of the Virgin
Mary, how is He not the Son of the Holy Spirit, and is the Son of the
Virgin? It does not follow, that whatever is born by any thing, is
therefore to be called the son of that thing; for, not to say that of
man is born in one sense a son, in another a hair, or vermin, or a
worm, none of which are his son, certainly those that are born of water
and the Spirit none would call sons of water; but sons of God their
Father, and their Mother the Church. Thus Christ was born of the Holy
Spirit, and yet is the Son of God the Father, not of the Holy Spirit.
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21. And she shall bring forth a Son, and thou shalt call His name
Jesus: for He shall save His people from their sins.
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Chrys.: What the Angel thus told Joseph, was beyond human thought, and
the law of nature, therefore he confirms his speech not only be
revealing to him what was past, but also what was to come; "She shall
bring forth a Son."
Gloss., ap Anselm: That Joseph should not suppose that he was no longer
needed in this wedlock, seeing the conception had taken place without
his intervention, the Angel declares to him, that though there had been
no need of him in the conception, yet there was need of his
guardianship; for the Virgin should bear a Son, and then he would be
necessary both to the Mother and her Son; to the Mother to screen her
from disgrace, to the Son to bring Him up and to circumcise Him. The
circumcision is meant when he says, "And thou shalt call His name
Jesus;" for it was usual to give the name in circumcision.
Pseudo-Chrys.: He said not, "Shall bear thee a Son," as to Zacharias,
"Behold, Elisabeth thy wife shall bear thee a son." For the woman who
conceives of her husband, bears the son to her husband, because he is
more of him than of herself; but she who had not conceived of man, did
not bear the Son to her husband, but to herself.
Chrys.: Or, he left it unappropriated, to shew that she bare Him to the
whole world.
Raban.: "Thou shalt call His name," he says, and not, "shalt give Him a
name," for His name had been given from all eternity.
Chrys.: This further shews that this birth should be wonderful, because
it is God that sends down His name from above by His Angel; and that
not any name, but one which is a treasure of infinite good. Therefore
also the Angel interprets it, suggesting good hope, and by this induces
him to believe what was spoken. For we lean more easily to prosperous
things, and yield our belief more readily to good fortune.
Jerome: Jesus is a Hebrew word, meaning Saviour. He points to the
etymology of the name, saying, "For He shall save His people from this
sins."
Remig.: He shews the same man to be the Saviour of the whole world, and
the Author of our salvation. He saves indeed not the unbelieving, but
His people; that is, He saves those that believe on Him, not so much
from visible as from invisible enemies; that is, from their sins, not
by fighting with arms, but by remitting their sins.
Chrysologus: Let them approach to hear this, who ask, Who is He that
Mary bare? "He shall save His people;" not any other man's people; from
what? "from their sins." That it is God that forgives sins, if you do
not believe the Christians so affirming, believe the infidels, or the
Jews who say, "None can forgive sins but God only." [Luke 5:1]
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22. Now all this was done, that it might be fulfilled which was spoken
of the Lord by the prophet, saying,
23. Behold, a Virgin shall be with child, and shall bring forth a Son,
and they shall call His Name Emmanuel, which being interpreted is, God
with us.
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Remig.: It is the custom of the Evangelist to confirm what he says out
of the Old Testament, for the sake of those Jews who believed on
Christ, that they might recognize as fulfilled in the grace of the
Gospel, the things that were foretold in the Old Testament; therefore
he adds, "Now all this was done."
Here we must enquire why he should say "all this was done," when above
he has only related the conception. It should be known that he says
this to shew, that in the presence of God "all this was done" before it
was done among men. Or he says, "all" this was done, because he is
relating past events; for when he wrote, it was all done.
Gloss., ap Anselm: Or, he says, "all this was done," meaning, the
Virgin was betrothed, she was kept chaste, she was found with child,
the revelation was made by the Angel, that it might be fulfilled which
was spoken. For that the Virgin should conceive and should bring forth
would never have been fulfilled, had she not been espoused that she
should not be stoned; and had not her secret been disclosed by the
Angel, and so Joseph taken her unto him, that she was not dismissed to
disgrace and to perish by stoning. So had she perished before the
birth, that prophecy would have been made void which says, "She shall
bring forth a Son." [Isa 7:14]
Gloss: Or it may be said, that the word "that" does not here denote the
cause; for the prophecy was not fulfilled merely because it was to be
fulfilled. But it is put consecutively, as in Genesis, "He hung the
other on the gallows, that the truth of the interpreter might be
proved;" [Gen 40:22] since by the weighing of one, truth is
established. So also in this place we must understand it as if it were,
that which was foretold being done, the prophecy was accomplished.
Chrys.: Otherwise; the Angel seeing the depths of the Divine mercy, the
laws of nature broken through and reconciliation made, He who was above
all made lower than all; all these wonders, all this he comprises in
that one saying, "Now all this hath happened;" as though he had said,
Do not suppose that this is newly devised of God, it was determined of
old. And he rightly cites the Prophet not to the Virgin, who as a
maiden was untaught in such things, but to Joseph, as to one much
versed in the Prophets.
And at first he had spoken of Mary as "thy wife," but now in the words
of the Prophet he brings in the word, "Virgin," that he might hear this
from the Prophet, as a thing long before determined. Therefore to
confirm what he had said, he introduces Isaiah, or rather God; for he
does not say, Which was spoken by Isaiah, but, "Which was spoken of the
Lord by the Prophet."
Jerome, in Isa 7:14; Since it is introduced in the Prophet by the
words, "The Lord Himself shall give you a sign," it ought to be
something new and wonderful. But if it be, as the Jews will have it, a
young woman, or a girl shall bring forth, and not a virgin, what wonder
is this, since these are words signifying age and not purity?
Indeed the Hebrew word signifying "Virgin" (Bethula) is not used in
this place, but instead the word, Halma,' [ed. note, a: lmh, &c.] which
except the LXX all render girl.' But the word, Halma,' has a twofold
meaning; it signifies both girl,' and hidden;' therefore Halma' denotes
not only maiden' or virgin,' but hidden,' secret;' that is, one never
exposed to the gaze of men, but kept under close custody by her
parents.
In the Punic tongue also, which is said to be derived from Hebrew
sources, a virgin is properly called Halma.' In our tongue also Halma'
means holy; and the Hebrews use words of nearly all languages; and as
far as my memory will serve me, I do not think I ever met with Halma
used of a married woman, but of her that is a virgin, and such that she
be not merely a virgin, but in the age of youth; for it is possible for
an old woman to be a maid. But this was a virgin in years of youth, or
at least a virgin, and not a child too young for marriage.
For that which Matthew the Evangelist says, "Shall have in her womb,"
the Prophet who is foretelling something future, writes, "shall
receive." The Evangelist, not foretelling the future but describing the
past, changes "shall receive," into "shall have;" but he who has,
cannot after receive that he has. He says, "Lo, a Virgin shall have in
her womb, and shall bear a Son."
Leo, Serm. 23, 1: The conception was by the Holy Spirit within the womb
of the Virgin; who, as she conceived in perfect chastity, in like
manner brought forth her Son.
Pseudo-Aug., in App. s. 123: He, who by a touch could heal the severed
limbs of others, how much more could He, in His own birth, preserve
whole that which He found whole? In this parturition, soundness of the
Mother's body was rather strengthened than weakened, and her virginity
rather confirmed than lost.
Theodotus, Hom. 1 and 2. in Conc. Eph. ap. Hard. t. i. pp. 1643, 1655:
Inasmuch as Photinus affirms that He that was now born was mere man,
not allowing the divine birth, and maintains that He who now issued
from the womb was the man separate from the God; let him shew how it
was possible that human nature, born of the Virgin's womb, should have
preserved the virginity of that womb uncorrupted; for the mother of no
man ever yet remained a virgin.
But forasmuch as it was God the Word who was now born in the flesh, He
shewed Himself to be the Word, in that He preserved His mother's
virginity. For as our word when it is begot does not destroy the mind,
so neither does God the Word in choosing His birth destroy the
virginity.
Chrys.: As it is the manner of Scripture to convey a knowledge of
events under the form of a name, so here, "They shall call His name
Emmanuel," means nothing else than, They shall see God among men.
Whence he says not, Thou shalt call,' but "They shall call."
Raban.: First, Angels hymning, secondly, Apostles preaching, then Holy
Martyrs, and lastly, all believers.
Jerome, in Isa 7:14; The LXX and three others translate, Thou shalt
call,' instead of which we have here, "They shall call," which is not
so in the Hebrew; for the word, Charathi,' [ed. note: qr't] which all
render "Thou shalt call," may mean, And she shall call,' that is, The
Virgin that shall conceive and shall bear Christ, shall call His name
Emmanuel, which is interpreted, God with us.'
Remig.: It is a question who interpreted this name? The Prophet, or the
Evangelist, or some translator? It should be known then, that the
Prophet did not interpret it; and what need had the Holy Evangelist to
do so, seeing he wrote in the Hebrew tongue? Perhaps that was a
difficult and rare word in Hebrew, and therefore needed interpretation.
It is more probable that some translator interpreted it, that the
Latins might not be perplexed by an unintelligible word.
In this name are conveyed at once the two substances, the Divinity and
Humanity in the one Person of the Lord Jesus Christ. He who before all
time was begot in an unspeakable manner by God the Father, the same in
the end of time was made "Emmanuel," that is, "God with us," of a
Virgin Mother. This "God with us" may be understood in this way. He was
made with us, passible, mortal, and in all things like unto us without
sin; or because our frail substance which He took on Him, He joined in
one Person to His Divine substance.
Jerome: It should be known, that the Hebrews believe this prophecy to
refer to Ezekias, the son of Ahaz, because in his reign Samaria was
taken; but this cannot be established. Ahaz son of Jotham reigned over
Judaea and Jerusalem sixteen years, and was succeeded by his son
Ezekias, who was twenty-three years old, and reigned over Judaea and
Jerusalem twenty-nine years; how then can a prophecy prophesied in the
first year of Ahaz refer to the conception and birth of Ezekias, when
he was already nine years of age? Unless perhaps the sixth year of the
reign of Ezekias, in which Samaria was taken, they think is here called
his infancy, that is, the infancy of his reign, not of his age; which
even a fool must see to be hard and forced.
A certain one of our interpreters contends, that the Prophet Isaiah had
two sons, Jashub and Emmanuel; and that Emmanuel was born of his wife
the Prophetess as a type of the Lord and Saviour. But this is a
fabulous tale.
Petrus Alfonsus, Dial. tit. 7: For we know not that any man of that day
was called Emmanuel. But the Hebrew objects, How can it be that this
was said on account of Christ and Mary, when many centuries intervened
between Ahaz and Mary? But though the Prophet was speaking to Ahaz, the
prophecy was yet not spoken to him only or of his time only; for it is
introduced, "Hear, O house of David;" [Isa 7:13] not, Hear, O Ahaz.'
Again, "The Lord Himself shall give you a sign;" meaning He, and none
other; from which we may understand that the Lord Himself should be the
sign. And that he says "to you," (plur.) and not to thee,' shews that
this was not spoken to Ahaz, or on his account only.
Jerome: What is spoken to Ahaz then is to be thus understood. This
Child, that shall be born of a Virgin of the house of David, shall now
be called Emmanuel, that is, God with us, because the events (perhaps
delivery from the two hostile kings) will make it appear that you have
God present with you. But after He shall be called Jesus, that is,
Saviour, because He shall save the whole human race. Wonder not,
therefore, O house of David, at the newness of this thing, that a
Virgin should bring forth a God, seeing He has so great might that
though yet to be born after a long while, He delivers you now when you
call upon Him.
Aug., Cont. Faust., 12, 45, and 13, 7: Who so mad as to say with
Manichaeus, that it is a weak faith not to believe i Christ without a
witness; whereas the Apostle says, "How shall they believe on Him of
whom they have not heard? Or how shall they hear without a preacher?"
[Rom 10:14]
That those things which were preached by the Apostle might not be
contemned, nor thought to be fables, they are proved to have been
foretold by the Prophets. For though attested by miracles, yet there
would not have been wanting men to ascribe them all to magical power,
had not such suggestions been overcome by the additional testimony of
prophecy.
For none could suppose that long before He was born, He had raised up
by magic prophets to prophesy of Him. For if we say to a Gentile,
Believe on Christ that He is God, and he should answer, Whence is it
that I should believe on Him? we might allege the authority of the
Prophets. Should he refuse assent to this, we establish their credit
from their having foretold things to come, and those things having
truly come to pass. I suppose he could not but know how great
persecutions the Christian religion has formerly suffered from the
Kings of this world; let him now behold those very Kings submitting to
the kingdom of Christ, and all nations serving the same; all which
things the Prophets foretold. He then hearing these things out of the
Scriptures of the Prophets, and beholding them accomplished throughout
the whole earth, would be moved to faith.
Gloss, in Anselm: This error then is barred by the Evangelist saying,
"That it might be fulfilled which was spoken of the Lord by the
Prophet."
Now one kind of prophecy is by the preordination of God, and must needs
be fulfilled, and that without any free choice on our part. Such is
that of which we now speak; wherefore he says, "Lo," to shew the
certainty of prophecy.
There is another kind of prophecy which is by the foreknowledge of God,
and with this our free will is mixed up; wherein by grace working with
us we obtain reward, or if justly deserted by it, torment.
Another is not of foreknowledge, but is a kind of threat made after the
manner of men; as that, "Yet forty days, and Nineveh shall be
overthrown;" [Jonah 3] understanding, unless the Ninevites amend
themselves.
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24. Then Joseph being raised from sleep did as the angel of the Lord
had bidden him, and took unto him his wife:
25. And knew her not till she had brought forth her first-born Son: and
he called his name, Jesus.
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Remig.: Life returned by the same entrance through which death had
entered in. By Adam's disobedience we were ruined, by Joseph's
obedience we all begin to be recalled to our former condition; for in
these words is commended to us the great virtue of obedience, when it
is said, "And Joseph rising from sleep, did as the Angel of the Lord
had commanded him."
Gloss. ord. et ap. Anselm ex Beda cit.: He not only did what the Angel
commanded, but as he commanded it. Let each one who is warned of God,
in like manner, break off all delays, rise from sleep, and do that
which is commanded him.
Pseudo-Chrys.: "Took unto him" not took home to him; for he had not
sent her away; he had put her away in thought only, and now took her
again in thought.
Remig.: Or, Took her so far, as that the nuptial rites being complete,
she was called his wife; but not so far as to lie with her, as it
follows, "And knew her not."
Jerome, Cont. Helvid. c. 5: Helvidius is at much superfluous trouble to
make this word "know" refer to carnal knowledge rather than to
acquaintance, as though any had ever denied that; or as if the follies
to which he replies had ever occurred to any person of common
understanding. He then goes on to say, that the adverb, until,' denotes
a fixed time when that should take place, which had not taken place
before; so that here from the words, "He knew her not until she had
brought forth her first-born Son," it is clear, he says, that after
that he did know her. And in proof of this he heaps together many
instances from Scripture.
To all this we answer, that the word until' is to be understood in two
senses in Scripture. And concerning the expression, "knew her not," he
has himself shewn, that it must be referred to carnal knowledge, none
doubting that it is often used of acquaintance, as in that, "The child
Jesus tarried behind in Jerusalem, and His parents knew not of it."
[Luke 2:43]
In like manner, until' often denotes in Scripture, as he has shewn, a
fixed period, but often also an infinite time, as in that, "Even to
your old age I am He." [Isa 46:4] Will God then cease to be when they
are grown old? Also the Saviour in the Gospel, "Lo, I am with you
always, even to the end of this world." [Matt 28:20] Will He then leave
His disciples at the end of the world? Again, the Apostle says, "He
must reign till He has put His enemies under His feet." [1 Cor 15:25]
Be it understood then, that which if it had not been written might have
been doubted, is expressly declared to us; other things are left to our
own understanding.
[ed. note: In other words, "till," need not imply a termination at a
certain point of time, but may be giving us information up to a point
from which onwards there is already no doubt. Supposing an Evangelist
thought the very notion shocking that Joseph should have considered the
Blessed Virgin as his wife after he was a witness of her bearing God
the Son, he would only say that the vision had its effect upon him up
to that time when it was no longer necessary. Just as if, in speaking
of a man like Augustine, one said, that, in consequence of some awful
occurrence, he was in the habit of saying prayers till the time of his
conversion, no one would suppose that he left them off on being
converted.]
So here the Evangelist informs us, in that wherein there might have
been room for error, that she was not known by her husband until the
birth of her Son, that we might thence infer that much less was she
known afterwards.
Pseudo-Chrys.: As one might say, He told it not so long as he lived;'
would this imply that he told it after his death? Impossible. So it
were credible that Joseph might have known her before the birth, while
he was yet ignorant of the great mystery; but after that he understood
how she had been made a temple of the Only-begotten of God, how could
he occupy that? The followers of Eunomius think, as they have dared to
assert this, that Joseph also dared to do it, just as the insane think
all men equally mad with themselves.
Jerome, cont. Hevlid. 8: Lastly, I would ask, Why then did Joseph
abstain at all up to the day of birth? He will surely answer, Because
of the Angel's words, "That which is born in her, &c." He then who gave
so much heed to a vision as not to dare to touch his wife, would he,
after he had heard the shepherds, seen the Magi, and known so many
miracles, dare to approach the temple of God, the seat of the Holy
Ghost, the Mother of his Lord?
Pseudo-Chrys.: It may be said, that "know" here signifies simply, to
understand; that whereas before he had not understood how great her
dignity, after the birth he then "knew" that she had been made more
honourable and worthy than the whole world, who had carried in her womb
Him whom the whole world could not contain.
Gloss: Otherwise; On account of the glorification of the most holy
Mary, she could not be known by Joseph until the birth; for she who had
the Lord of glory in her womb, how should she be known? If the face of
Moses talking with God was made glorious, so that the children of
Israel could not look thereon, how much more could not Mary be known,
or even looked upon, who bare the Lord of glory in her womb? After the
birth she was known of Joseph to the beholding of her face, but not to
be approached carnally.
Jerome: From the words, "her first-born Son," some most erroneously
suspect that Mary had other sons, saying that first-born can only be
said of one that has brethren. But this is the manner of Scripture, to
call the first-born not only one who is followed by brethren, but the
first-birth of the mother.
Jerome, Cont. Helvid. 10: For if he only was first-born who was
followed by other brethren, then no first-birth could be due to the
Priests, till such time as the second birth took place.
Gloss. ord.: Or; He is "first-born" among the elect by grace; but by
nature the Only-begotten of God the Father, the only Son of Mary. "And
called His name Jesus," on the eighth day on which the circumcision
took place, and the Name was given.
Remig.: It is clear that this Name was well known to the Holy Fathers
and the Prophets of God, but to him above all, who spake, "My soul
fainted for Thy salvation;" [Ps 119:81] and, "My soul hath rejoiced in
Thy salvation." [Ps 13:5] Also to him who spake, "I will joy in God my
Saviour." [Heb 3:18]
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Chapter 2
1. Now when Jesus was born in Bethlehem of Judaea in the days of Herod
the king, behold, there came wise men from the east to Jerusalem,
2. Saying, Where is He that is born King of the Jews? for we have seen
His star in the east, and are come to worship Him.
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Aug.: After the miraculous Virgin-birth, a God-man having by Divine
power proceeded from a virgin womb; in the obscure shelter of such a
cradle, a narrow stall, wherein lay Infinite Majesty in a body more
narrow, a God was suckled and suffered the wrapping of vile rags -
amidst all this, on a sudden a new star shone in the sky upon the
earth, and driving away the darkness of the world, changed night into
day; that the day-star should not be hidden by the night.
Hence it is that the Evangelist says, "Now when Jesus was born in
Bethlehem."
Remig.: In the beginning of this passage of the Gospel he puts three
several things; the person, "When Jesus was born," the place, "in
Bethlehem of Judaea," and the time, "in the days of Herod the king."
These three circumstances verify his words.
Jerome: We think the Evangelist first wrote, as we read in the Hebrew,
Judah,' not Judaea.' For in what other country is there a Bethlehem,
that this needs to be distinguished as in Judaea?' But Judah' is
written, because there is another Bethlehem in Galilee.
Gloss. ord.: There are two Bethlehems; [Josh 19:15] one in the tribe of
Zabulon, the other in the tribe of Judah, which was before called
Ephrata.
Aug., de Cons. Evan., 2, 15: Concerning the place, Bethlehem, Matthew
and Luke agree; but the cause and manner of their being there, Luke
relates, Matthew omits. Luke again omits the account of the Magi, which
Matthew gives.
Pseudo-Chrys.: Let us see to what serves this designation of time, "In
the days of Herod the king." It shews the fulfilment of Daniel's
prophecy, wherein he spake that Christ should be born after seventy
weeks of years. For from the time of the prophecy to the reign of
Herod, the years of seventy weeks were accomplished.
Or again, as long as Judaea was ruled by Jewish princes, though
sinners, so long prophets were sent for its amendment; but now, whereas
God's law was held under the power of an unrighteous king, and the
righteousness of God enslaved by the Roman rule, Christ is born; the
most desperate sickness required the better physician.
Rabanus: Otherwise, he mentions the foreign king to shew the fulfilment
of the prophecy. "The Sceptre shall not depart from Judah, nor a
Lawgiver from between his feet, until Shiloh come." [Gen 49:10]
Ambrose, in Luc., iii, 41: It is said, that some Idumaean robbers
coming to Ascalon, brought with them among other prisoners Antipater.
[ed. note: The same account of Herod's parentage is given by Africanus,
Euseb. Hist. i. 7. but Josephus says (Antiq. xiv. 1. n. 3. de Bell.
Jud. i. 6. n. 2.) that Herod was an Idumaean, of noble birth, and that
his father Antipas was governor of Idumaea under Alexander Jannaeus.]
He was instructed in the law and customs of the Jews, and acquired the
friendship of Hyrcanus, king of Judaea, who sent him as his deputy to
Pompey. He succeeded so well in the object of his mission, that he laid
claim to a share of the throne. He was put to death, but his son Herod
was under Antony appointed king of Judaea, by a decree of the Senate;
so it is clear that Herod sought the throne of Judaea without any
connection or claim of birth.
Chyrs.: "Herod the king," mentioning his dignity, because there was
another Herod who put John to death.
Pseudo-Chrys.: "When He was born . . . behold wise men," that is,
immediately on His birth, shewing that a great God existed in a little
one of man.
Rabanus: The Magi are men who enquire into the nature of things
philosophically, but common speech uses Magi for wizards. In their own
country, however, they are held in other repute, being the philosophers
of the Chaldaeans, in whose lore kings and princes of that nation are
taught, and by which themselves knew the birth of the Lord.
Aug., Serm. 202: What were these Magi but the first fruits of the
Gentiles? Israelitish shepherds, gentile Magians, one from far, the
other from near, hastened to the one Corner-stone.
Aug., Serm. 200: Jesus then was manifested neither to the learned nor
the righteous; for ignorance belonged to the shepherds, impiety to the
idolatrous Magi. Yet does that Corner-stone attract them both to
Itself, seeing He came to choose the foolish things of this world to
confound the wise, and not to call the righteous, but sinners; that
nothing great should exalt himself, none weak should despair.
Gloss: These Magi were kings, and though their gifts were three, it is
not to be thence inferred that themselves were only three in number,
but in them was prefigured the coming to the faith of the nations
sprung from the three sons of Noah.
Or, the princes were only three, but each brought a large company with
him. They came not after a year's end, for He would then have been
found in Egypt, not in the manger, but on the thirteenth day. To shew
whence they came it is said, "from the East."
Remig.: It should be known that opinions vary respecting the Magi. Some
say they were Chaldaeans, who are known to have worshipped a star as
God; thus their fictitious Deity shewed them the way to the true God.
Others think that they were Persians; others again, that they came from
the utmost ends of the earth. Another and more probable opinion is,
that they were descendants of Balaam, who having his prophecy, "There
shall rise a Star out of Jacob," [Num 24:17] as soon as they saw the
star, would know that a King was born.
Jerome: They knew that such a star would rise by the prophecy of
Balaam, whose successors they were. But whether they were Chaldaeans,
or Persians, or came from the utmost ends of the earth, how in so short
a space of time could they arrive at Jerusalem?
Remig.: Some used to answer, No marvel if that boy who was then born
could draw them so speedily, though it were from the ends of the
earth.'
Gloss: Or, they had dromedaries and Arabian horses, whose great
swiftness brought them to Bethlehem in thirteen days.
Pseudo-Chrys.: Or, they had set out two years before the Saviour's
birth, and though they travelled all that time, neither meat nor drink
failed in their scrips.
Remig.: Or, if they were the descendants of Balaam, their kings are not
far distant from the land of promise, and might easily come to
Jerusalem in that so short time.
But why does he write "From the East?" Because surely they came from a
country eastward of Judaea. But there is also great beauty in this,
They "came out of the East," seeing all who come to the Lord, come from
Him and through Him; as it is said in Zechariah, "Behold the Man whose
name is the East." [Zech 6:12]
Pseudo-Chrys.: Or, whence the day springs, thence came the first-fruits
of the faith; for faith is the light of the soul. Therefore they came
from the East, but to Jerusalem.
Remig.: Yet was not the Lord born there; thus they knew the time but
not the place of His birth. Jerusalem being the royal city, they
believed that such a child could not be born in any other.
Or it was to fulfil that Scripture, "The Law shall go out of Sion, and
the word of the Lord from Jerusalem." [Isa 2:3] And there Christ was
first preached.
Or it was to condemn the backwardness of the Jews.
Pseudo-Aug., Append. Serm. 132: Many kings of Judaea had been born and
died before, yet had Magi ever sought out any of them for adoration?
No, for they had not been taught that any of these spoke from heaven.
To no ordinary King of Judaea had these men, aliens from the land of
Judaea, ever thought such honour due. But they had been taught that
this Child was one, in worshipping whom they would certainly secure
that salvation which is of God. Neither His age was such as attracts
men's flattery; His limbs not robed in purple, His brow not crowned
with a diamond, no pompous train, no awful army, no glorious fame of
battles, attracted these men to Him from the remotest countries, with
such earnestness of supplication. There lay in a manger a Boy, newly
born, of infantine size, of pitiable poverty. But in that small Infant
lay hid something great, which these men, the first-fruits of the
Gentiles, had learned not of earth but of heaven; as it follows, "We
have seen His star in the east." They announce the vision and ask, they
believe and enquire, as signifying those who walk by faith and desire
sight.
Greg., M. in Evan., i. 10. n. 4: It should be known that the
Priscillianists, heretics who believe every man to be born under the
aspect of some planet. cite this text in support of their error; the
new star which appeared at the Lord's birth they consider to have been
his fate.
Aug., contr. Faust, ii, 1: And, according to Faustus this introduction
of the account of the star would lead us rather to call this part of
the history, The Nativity,' than The Gospel.'
Gregory: But far be it from the hearts of the faithful to call any
thing, fate.'
Aug., City of God, book v, ch. 1: For by the word, fate,' in common
acceptation, is meant the disposition of the stars at the moment of a
person's birth or conception; to which some assign a power independent
of the will of God. These must be kept at a distance from the ears of
all who desire to be worshippers of Gods of any sort. But others think
the stars have this virtue committed to them by the great God; wherein
they greatly wrong the skies, in that they impute to their splendent
host the decreeing of crimes, such as should any earthly people decree,
their city should in the judgment of mankind deserve to be utterly
destroyed.
Pseudo-Chrys.: If then any should become an adulterer or homicide
through means of the planets, how great is the evil and wickedness of
those stars, or rather of Him who made them? For as God knows things to
come, and what evils are to spring from those stars; if He would not
hinder it, He is not good; if He would but could not, He is weak.
Again, if it be of the star that we are either good or bad, we have
neither merit nor demerit, as being involuntary agents; and why should
I be punished for sin which I have done not wilfully, but by necessity?
The very commands of God against sin, and exhortations to
righteousness, overthrow such folly. For where a man has not power to
do, or where he has not power to forbear, who would command him either
to do or to forbear?
Gregory Nyss.: How vain moreover is prayer for those who live by fate;
Divine Providence is banished from the world together with piety, and
man is made the mere instrument of the sidereal motions. For these they
say move to action, not only the bodily members, but the thoughts of
the mind. In a word, they who teach this, take away all that is in us,
and the very nature of a contingency; which is nothing less than to
overturn all things. For where will there be free will? but that which
is in us must be free.
Augustine, City of God, Book 5, ch. 6: It cannot be said to be utterly
absurd to suppose that sidereal afflatus should influence the state of
the body, when we see that it is by the approach and departure of the
sun that the seasons of the year are varied, and that many things, as
shells and the wonderful tides of the Ocean, increase or decrease as
the moon waxes or wanes. But not so, to say that the dispositions of
the mind are subject to sidereal impulse. Do they say that the stars
rather foreshew than effect these results? how then do they explain,
that in the life of twins, in their actions, their successes,
professions, honours, and all other circumstances of life, there will
often be so great diversity, that men of different countries are often
more alike in their lives than twins, between whose birth there was
only a moment's, and between whose conception in the womb there was not
a moment's, interval.
And the small interval between their births is not enough to account
for the great difference between their fates. Some give the name of
fate not only to the constitution of the stars, but to all series of
causes, at the same time subjecting all to the will and power of God.
This sort of subjection of human affairs and fate is a confusion of
language which should be corrected, for fate is strictly the
constitution of the stars. The will of God we do not call fate,' unless
indeed we will derive the word from speaking;' as in the Psalms, "God
hath spoken once, twice have I heard the same." [Ps 62:11] There is
then no need of much contention about what is merely a verbal
controversy.
Aug., cont. Faust. ii, 5: But if we will not subject the nativity of
any man to the influence of the stars, in order that we may vindicate
the freedom of the will from any chain of necessity; how much less must
we suppose sidereal influences to have ruled at His temporal birth, who
is eternal Creator and Lord of the universe? The star which the Magi
saw, at Christ's birth according to the flesh, did not rule His fate,
but ministered as a testimony to Him. Further, this was not of the
number of those stars, which from the beginning of the creation observe
their paths of motion according to the law of their Maker; but a star
that first appeared at the birth, ministering to the Magi who sought
Christ, by going before them till it brought them to the place where
the infant God the Word was.
According to some astrologers such is the connexion of human fate with
the stars, that on the birth of some men stars have been known to leave
their courses, and go directly to the new-born. The fortune indeed of
him that is born they suppose to be bound up with the course of the
stars, not that the course of the stars is changed after the day of any
man's birth.
If then this star were of the number of those that fulfil their courses
in the heavens, how could it determine what Christ should do, when it
was commanded at His birth only to leave its own course? If, as is more
probable, it was first created at His birth, Christ was not therefore
born because it arose, but the reverse; so that if we must have fate
connected with the stars, this star did not rule Christ's fate, but
Christ the stars.
Chrys.: The object of astrology is not to learn from the stars the fact
of one's birth; but from the hour of their nativity to forecast the
fate of those that are born. But these men knew not the time of the
nativity to have forecast the future from it, but the converse.
Gloss. interlin.: His star,' i.e. the star He created for a witness of
Himself.
Gloss. ord.: To the Shepherds, Angels, and the Magians, a star points
out Christ; to both speaks the tongue of Heaven, since the tongue of
the Prophets was mute. The Angels dwell in the heavens, the stars adorn
it, to both therefore "the heavens declare the glory of God."
Greg., Hom. in Ev. Lib. i. Hom. 10: To the Jews who used their reason,
a rational creature, i.e. an Angel, ought to preach. But the Gentiles
who knew not to use their reason are brought to the knowledge of the
Lord, not by words, but by signs; to the one prophecy, as to the
faithful; to the other signs, as to the unbelievers. One and the same
Christ is preached, when of perfect age, by Apostles; when an infant,
and not yet able to speak, is announced by a star to the Gentiles; for
so the order of reason required; speaking preachers proclaimed a
speaking Lord, mute signs proclaimed a mute infant.
Leo, Serm. 33, 2: Christ Himself, the expectation of the nations, that
innumerable posterity once promised to the most blessed patriarch
Abraham, but to be born not after the flesh, but by the Spirit,
therefore likened to the stars for multitude, that from the father of
all nations, not an earthly but an heavenly progeny might be looked
for.
Thus the heirs of that promised posterity, marked out in the stars, are
roused to the faith by the rise of a new star, and where the heavens
had been at first called in to witness, the aid of Heaven is continued.
Chrys.: This was manifestly not one of the common stars of Heaven.
First, because none of the stars moves in this way, from east to south,
and such is the situation of Palestine with respect to Persia.
Secondly, from the time of its appearance, not in the night only, but
during the day. Thirdly, from its being visible and then again
invisible; when they entered Jerusalem it hid itself, and then appeared
again when they left Herod. Further, it had no stated motion, but when
the Magi were to go on, it went before them; when to stop, it stopped
like the pillar of cloud in the desert. Fourthly, it signified the
Virgin's delivery, not by being fixed aloft, but by descending to
earth, shewing herein like an invisible virtue formed into the visible
appearance of a star.
Remig.: Some affirm this star to have been the Holy Spirit; He who
descended on the baptized Lord as a dove, appearing to the Magi as a
star. Others say it was an Angel, the same who appeared to the
shepherds.
Gloss. ord: "In the east." It seems doubtful whether this refers to the
place of the star, or of those that saw it; it might have risen in the
east, and gone before them to Jerusalem.
Aug., Serm. 374: Will you ask, from whom had they learned that such an
appearance as a star was to signify the birth of Christ? I answer from
Angels, by the warning of some revelation. Do you ask, was it from good
or ill Angels? Truly even wicked spirits, namely the daemons, confessed
Christ to be the Son of God. But why should they not have heard it from
good Angels, since in this their adoration of Christ their salvation
was sought, not their wickedness condemned? The Angels might say to
them, The Star which ye have seen is the Christ. Go ye, worship Him,
where He is now born, and see how great is He that is born.'
Leo, Sermon 34, 3: Besides that star thus seen with the bodily eye, a
yet brighter ray of truth pierced their hearts; they were enlightened
by the illumination of the true faith.
Pseudo-Aug., Hil. Quaest. V. and N. Test. q. 63: They might think that
a king of Judaea was born, since the birth of temporal princes is
sometimes attended by a star. These Chaldean Magi inspected the stars,
not with malevolence, but with the true desire of knowledge; following,
it may be supposed, the tradition from Balaam; so that when they saw
this new and singular star, they understood it to be that of which
Balaam had prophesied, as marking the birth of a King of Judaea.
Leo: What they knew and believed might have been sufficient for
themselves, that they needed not to seek to see with the bodily eye,
what they saw so clearly with the spiritual. But their earnestness and
perseverance to see the Babe was for our profit. It profited us that
Thomas, after the Lord's resurrection, touched and felt the marks of
his wounds, and so for our profit the Magians' eyes looked on the Lord
in His cradle.
Pseudo-Chrys.: Were they then ignorant that Herod reigned in Jerusalem?
Or that it is a capital treason to proclaim another King while one yet
lives? But while they thought on the King to come, they feared not the
king that was; while as yet they had not seen Christ, they were ready
to die for Him. O blessed Magi! who before the face of a most cruel
king, and before having beheld Christ, were made His confessors.
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3. When Herod the king had heard these things, he was troubled, and all
Jerusalem with him.
4. And when he had gathered all the Chief Priests and Scribes of the
people together, he demanded of them where Christ should be born.
5. And they said unto him, "In Bethlehem of Judaea: for thus it is
written by the prophet,
6. And thou Bethlehem, in the land of Juda, art not the least among the
princes of Juda: for out of thee shall come a Governor, that shall rule
my people Israel.' "
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Aug.: As the Magi seek a Redeemer, so Herod fears a successor.
Gloss. ord.: "The King," he is called, though in comparison with him
whom they are seeking he is an alien and a foreigner.
Pseudo-Chrys.: Herod "was troubled" when he heard that a King was born
of Jewish lineage, lest, himself being an Idumaean, the kingdom should
return again to native princes, and himself be expelled, and his seed
after him.
Great station is ever obnoxious to great fears; as the boughs of trees
planted in high ground move when never so little wind blows, so high
men are troubled with little rumours; while the lowly, like trees in
the valley, remain at peace.
Aug., Serm. 200, 2: If His birth as an infant makes proud kings
tremble, what will His tribunal as a Judge do? Let princes fear Him
sitting at the right hand of His Father, whom this impious king feared
while He hanged yet on His mother's breast.
Leo: Thou art troubled, Herod, without cause. Thy nature cannot contain
Christ, nor is the Lord of the world content with the narrow bounds of
thy dominion. He, whom thou wouldest not should reign in Judaea, reigns
every where.
Gloss. ord.: Perhaps he was troubled not on his own account, but for
fear of the displeasure of the Romans. They would not allow the title
of King or of God to any without their permission.
Greg., Hom. in Evan., 1, 10: At the birth of a King of Heaven, a king
of earth is troubled; surely, earthly greatness is confounded, when
heavenly greatness shews itself.
Leo, Serm. 36, 2: Herod represents the Devil; who as he then instigated
him, so now he unweariedly imitates him. For he is grieved by the
calling of the Gentiles, and by the daily ruin of his power.
Pseudo-Chrys.: Both have their own causes of jealousy, both fear a
successor in their kingdom; Herod an earthly successor, the Devil a
spiritual. Even Jerusalem is troubled, which should have rejoiced at
that news, when a Jewish King was said to be risen up. But they were
troubled, for the wicked cannot rejoice at the coming of the good. Or
perhaps it was in fear that Herod should wreak his wrath against a
Jewish King on his race.
Gloss. ord.: "Jerusalem was troubled with him," as willing to favour
him whom it feared; the vulgar always pay undue honour to one who
tyrannizes over it. Observe the diligence of his enquiry. If he should
find him, he would do to him as he shewed afterwards his disposition;
if he should not, he would at least be excused to the Romans.
Remig.: They are called Scribes, not from the employment of writing,
but from the interpretation of the Scriptures, for they were doctors of
the law. Observe, he does not enquire where Christ is born, but where
He should be born; the subtle purpose of this was to see if they would
shew pleasure at the birth of their King. He calls Him Christ, because
he knew that the King of the Jews was anointed.
Pseudo-Chrys.: Why does Herod make this enquiry, seeing he believed not
the Scriptures? Or if he did believe, how could he hope to be able to
kill Him whom the Scriptures declared should be King? The Devil
instigated Herod; who believed that Scripture lies not. Such is the
faith of devils, who are not permitted to have perfect belief, even of
that which they do believe. That they do believe, it is the force of
truth constrains them; that they do not believe, it is that they are
blinded by the enemy. If they had perfect faith, they would live as
about to depart from this world soon, not as to possess it for ever.
Leo, Serm. 31, 2: The Magi, judging as men, sought in the royal city
for Him, whom they had been told was born a King. But He who took the
form of a servant, and came not to judge but to be judged, chose
Bethlehem for His birth, Jerusalem for His death.
Theodotus, Serm. 1, ap. Conc. Eph.: Had He chosen the mighty city of
Rome, it might have been thought that this change of the world had been
wrought by the might of her citizens; had He been the son of the
emperor, his power might have aided Him. But what was His choice? All
that was mean, all that was in low esteem, that in this transformation
of the world, divinity might at once be recognized. Therefore He chose
a poor woman for His mother, a poor country for His native country; He
has no money, and this stable is His cradle.
Gregory, Hom. in Evan., 8, 1: Rightly is He born in Bethlehem, which
signifies the house of bread, who said, "I am the living bread, who
came down from heaven."
Pseudo-Chrys.: When they should have kept secret the mystery of the
King appointed of God, especially before a foreign king, straightway
they became not preachers of the word of God, but revealers of His
mystery. And they not only display the mystery, but cite the passage of
the prophet, viz. Micah.
Gloss. ord.: He quotes this prophecy as they quote who give the sense
and not the words.
Jerome, Epist. 57: The Jews are here blamed for ignorance; for whereas
the prophecy says, "Thou Bethlehem Ephrata;" they said, Bethlehem in
the land of Judah.'
Pseudo-Chrys.: By cutting short the prophecy, they became the cause of
the murder of the Innocents. For the prophecy proceeds, "From thee
shall go forth a King who shall feed My people Israel, and His day
shall be from everlasting." Had they cited the whole prophecy, Herod
would not have raged so madly, considering that it could not be an
earthly King whose days were spoken of as "from everlasting."
Jerome, in Mich. v. 2: The following is the sense of the prophecy.
Thou, Bethlehem, of the land of Judah, or Ephrata, (which is added to
distinguish it from another Bethlehem in Galilee,) though thou art a
small village among the thousand cities of Judah, yet out of thee shall
be born Christ, who shall be the Ruler of Israel, who according to the
flesh is of the seed of David, but was born of Me before the worlds;
and therefore it is written, "His goings forth are of old. In the
beginning was the Word."
Gloss: This latter half of the prophecy the Jews dropped; and other
parts they altered, either through ignorance, (as was said above,) or
for perspicuity, that Herod who was a foreigner might better understand
the prophecy; thus for "Ephrata," they said, "land of Judah;" and for
"little among the thousands of Judah," which expresses its smallness
contrasted with the multitude of the people, they said, "not the least
among the princes," willing to shew the high dignity that would come
from the birth of the Prince. As if they had said, "Thou art great
among cities from which princes have come."
Remig.: Or the sense is; though little among cities that have dominion,
yet art thou not the least, for "out of thee shall come the Ruler, who
shall rule My people Israel;" this Ruler is Christ, who rules and
guides His faithful people.
Chrys.: Observe the exactness of the prophecy; it is not He shall be in
Bethlehem, but shall come out of Bethlehem; shewing that He should be
only born there. What reason is there for applying this to Zorobabel,
as some do? For his goings forth were not from everlasting; nor did he
go forth from Bethlehem, but was born in Babylonia. The expression,
"art not the least," is a further proof, for none but Christ could make
the town where He was born illustrious.
And after that birth, there came men from the utmost ends of the earth
to see the stable and manger. He calls Him not the Son of God,' but
"the Ruler who shall govern My people Israel;" for thus He ought to
condescend at the first, that they should not be scandalized, but
should preach such things as more pertained to salvation, that they
might be gained.
"Who shall rule My people Israel," is said mystically, for those of the
Jews who believed; for if Christ ruled not all the Jews, theirs is the
blame. Meanwhile he is silent respecting the Gentiles, that the Jews
might not be scandalized. Mark this wonderful ordinance; Jews and Magi
mutually instruct each other; the Jews learn of the Magi that a star
had proclaimed Christ in the east, the Magi from the Jews that the
Prophets had spoken of Him of old. Thus confirmed by a twofold
testimony, they would look with more ardent faith for One whom the
brightness of the star and the voice of the Prophets equally
proclaimed.
Aug., Serm. 374. 2, 373. 4: The star that guided the Magi to the spot
where was the Infant God with His Virgin Mother, might have conducted
them straight to the town; but it vanished, and shewed not itself again
to them till the Jews themselves had told them "the place where Christ
should be born;" Bethlehem of Judaea.
Like in this to those who built the ark for Noah, providing others with
a refuge, themselves perished in the flood; or like to the stones by
the road that shew the miles, but themselves are not able to move.
The enquirers heard and departed; the teachers spake and remained
still. Even now the Jews shew us something similar; for some Pagans,
when clear passages of Scripture are shewn them, which prophesy of
Christ, suspecting them to be forged by the Christians, have recourse
to Jewish copies. Thus they leave the Jews to read unprofitably, and go
on themselves to believe faithfully.
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7. Then Herod, when he had privily called the wise men, enquired of
them diligently what time the star appeared.
8. And he sent them to Bethlehem, and said, "Go and search diligently
for the young Child; and when ye have found Him, bring me word again,
that I may come and worship Him also."
9. Whey they had heard the king, they departed.
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Pseudo-Chrys.: As soon as Herod had heard the answer, though doubly
authenticated, both by the authority of the Priests, and the passage
from the Prophets, he yet turned not to worship the King that was to be
born, but sought how he might put Him to death by subtilty. He saw that
the Magi were neither to be won by flattery, nor awed by threats, nor
bribed by gifts, to consent to this murder; he sought therefore to
deceive them; "he privily called the wise men;" that the Jews, whom he
suspected, might not know of it. For he thought they would incline the
rather to a King of their own nation.
Remig.: "Diligently enquired;" craftily, for he feared they would not
return to him, and then he should know how he should do to put the
young Child to death.
Pseudo-Aug., Serm. in App. 131, 3: The star had been seen, and with
great wonder, nearly two years before. We are to understand that it was
signified to them whose the star was, which was visible all that time
till He, whom it signified, was born. Then as soon as Christ was made
known to them they set out, and came and worshipped Him in thirteen
days from the east. [ed. note: This is written upon the notion that the
Magi presented themselves to Christ twelve days after His birth,
according to the Latin date for celebrating the event. It seems really
to have taken place after the Purification, on the return of St. Mary
to Bethlehem. However, Aug. (Cons. Evan., ii. 11) places it before the
Purification.]
Chrys.: Or, the star appeared to them long time before, because the
journey would take up some time, and they were to stand before Him
immediately on His birth, that seeing Him in swaddling clothes, He
might seem the more wonderful.
Gloss: According to others, the star was first seen on the day of the
nativity, and having accomplished its end, ceased to be. Thus
Fulgentius [margin note: Serm. de Epiph.] says, "The Boy at His birth
created a new star." Though they now knew both time and place, he still
would not have them ignorant of the person of the Child, "Go," he says,
"and enquire diligently of the young Child;" a commission they would
have executed even if he had not commanded it.
Chrys.: "Concerning the young Child," he says, not of the King;' he
envies Him the regal title.
Pseudo-Chrys.: To induce them to do this, he put on the colour of
devotion, beneath which he whetted the sword, hiding the malice of his
heart under colour of humility. Such is the manner of the malicious,
when they would hurt any one in secret, they feign meekness and
affection.
Greg., Hom. in Ev. i. 10. 3: He feigns a wish of worshipping Him only
that he may discover Him, and put him to death.
Remig.: The Magi obeyed the King so far as to seek the Lord, but not to
return to Herod. Like in this to good hearers; the good they hear from
wicked preachers, that they do; but do not imitate their evil lives.
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9. And, lo, the star, which they saw in the east, went before them,
till it came and stood over where the young Child was.
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Pseudo-Chrys.: This passage shews, that when the star had brought the
Magi nearly to Jerusalem, it was hidden from them, and so they were
compelled to ask in Jerusalem, "where Christ should be born?" and thus
to manifest Him to them; on two accounts, first, to put to confusion
the Jews, inasmuch as the Gentiles instructed only by sight of a star
sought Christ through strange lands, while the Jews who had read the
Prophets from their youth did not receive Him, though born in their
country.
Secondly, that the Priests, when asked where Christ should be born,
might answer to their now condemnation, and while they instructed
Herod, they were themselves ignorant of Him.
"The star went before them," to shew them the greatness of the King.
Aug.: To perform its due service to the Lord, it advanced slowly,
leading them to the spot. It was ministering to Him, and not ruling His
fate; its light shewed the suppliants and filled the inn, shed over the
walls and roof that covered the birth; and thus it disappeared.
Pseudo-Chrys.: What wonder that a divine star should minister to the
Sun of righteousness about to rise. It stood over the Child's head, as
it were, saying, This is He;' proving by its place what it had no voice
to utter.
Gloss. Anselm: It is evident that the star must have been in the air,
and close above the house where the Child was, else it would not have
pointed out the exact house.
Ambrose, in Luc. 2, 45: The star is the way, and the way is Christ; and
according to the mystery of the incarnation, Christ is a star. He is a
blazing and a morning-star. Thus where Herod is, the star is not seen;
where Christ is, there it is again seen, and points out the way.
Remig.: Or, the star figures the grace of God, and Herod the Devil. He,
who by sin puts himself in the Devil's power, loses that grace; but if
he return by repentance, he soon finds that grace again which leaves
him not till it have brought him to the young Child's house, i.e. the
Church.
Gloss. ord.: Or, the star is the illumination of faith, which leads him
to the nearest aid; while they turn aside to the Jews, the Magi lose
it; so those who seek counsel of the bad, lose the true light.
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10. When they saw the star, they rejoiced with exceeding great joy.
11. And when they were come into the house, they saw the young Child
with Mary His mother, and fell down, and worshipped Him: and when they
had opened their treasures, they presented unto Him gifts; gold, and
frankincense, and myrrh.
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Gloss: This service of the star is followed by the rejoicing of the
Magi.
Remig.: And it was not enough to say, "They rejoiced," but "they
rejoiced with exceeding great joy."
Pseudo-Chrys.: They rejoiced, because their hopes were not falsified
but confirmed, and because the toil of so great travel had not been
undertaken in vain.
Gloss. ord.: He rejoices indeed who rejoices on God's account, who is
the true joy. "With great joy," he says, for they had great cause.
Pseudo-Chrys.: By the mystery of this star they understood that the
dignity of the King then born exceeded the measure of all worldly
kings.
Remig.: He adds, "greatly," shewing that men rejoice more over what
they have lost than over what they possess.
Leo, Serm. in Epiph., 4. 3: Though in stature a babe, needing the aid
of others, unable to speak, and different in nothing from other
infants, yet such faithful witnesses, shewing the unseen Divine Majesty
which was in Him, ought to have proved most certainly that was the
Eternal Essence of the Son of God that had taken upon Him the true
human nature.
Pseudo-Chrys.: "Mary His mother," not crowned with a diadem or laying
on a golden couch; but with barely one garment, not for ornament but
for covering, and that such as the wife of a carpenter when abroad
might have. Had they therefore come to seek an earthly king, they would
have been more confounded than rejoiced, deeming their pains thrown
away.
But now they looked for a heavenly King; so that though they saw nought
of regal state, that star's witness sufficed them, and their eyes
rejoiced to behold a despised Boy, the Spirit shewing Him to their
hearts in all His wonderful power, they fell down and worshipped,
seeing the man, they acknowledged the God.
Rabanus: Joseph was absent by Divine command, that no wrong suspicions
might occur to the Gentiles.
Gloss, Anselm: in these offerings we observe their national customs,
gold, frankincense, and various spices abounding among the Arabians;
yet they intended thereby to signify something in mystery.
Greg., Hom. in Evan., 1, 106: Gold, as to a King; frankincense, as
sacrifice to God; myrrh, as embalming the body of the dead.
Aug.: Gold, as paid to a mighty King; frankincense, as offered to God;
myrrh, as to one who is to die for the sins of all.
Pseudo-Chrys.: And though it were not then understood what these
several gifts mystically signified, that is no difficulty; the same
grace that instigated them to the deed, ordained the whole.
Remig.: And it is to be known that each did not offer a different gift,
but each one the three kings, each one thus proclaiming the King, the
God, and the man.
Chrys.: Let Marcion and Paul of Samosata then blush, who will not see
what the Magi saw, those progenitors of the Church adoring God in the
flesh. That He was truly in the flesh, the swaddling clothes and the
stall prove; yet that they worshipped Him not as mere man, but as God,
the gifts prove which it was becoming to offer to a God. Let the Jews
also be ashamed, seeing the Magi coming before them, and themselves not
even earnest to tread in their path.
Greg.: Something further may yet be meant here. Wisdom is typified by
gold; as Solomon saith in the Proverbs, "A treasure to be desired is in
the mouth of the wise."
By frankincense, which is burnt before God, the power of prayer is
intended, as in the Psalms, "Let my speech come before thee as
incense." [Ps 141:2] In myrrh is figured mortification of the flesh. To
a king at his birth we offer gold, if we shine in his sight with the
light of wisdom; we offer frankincense, if we have power before God by
the sweet savour of our prayers; we offer myrrh, when we mortify by
abstinence the lusts of the flesh.
Gloss, Anselm: The three men who offer, signify the nations who come
from the three quarters of the earth. They open their treasures, i.e.
manifest the faith of their hearts by confession. Rightly "in the
house," teaching that we should not vaingloriously display the treasure
of a good conscience. They bring "three" gifts, i.e. the faith in the
Holy Trinity. Or opening the stores of Scripture, they offer its
threefold sense, historical, moral and allegorical; or Logic, Physic,
and Ethics, making them all serve the faith.
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12. And being warned of God in a dream that they should not return to
Herod, they departed into their own country another way.
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Aug.: The wicked Herod, now made cruel by fear, will needs do a deed of
horror. But how could he ensnare him who had come to cut off all fraud?
His fraud is escaped as it follows, "And being warned."
Jerome: They had offered gifts to the Lord, and receive a warning
corresponding to it. This warning (in the Greek having received a
response') is given not by an Angel, but by the Lord Himself, to shew
the high privilege granted to the merit of Joseph.
Gloss. ord.: This warning is given by the Lord Himself; it is none
other that now teaches these Magi the way they should return, but He
who said, "I am the way." [John 14:6] Not that the Infant actually
speaks to them, that His divinity may not be revealed before the time,
and His human nature may be thought real. But he says, "having received
an answer," for as Moses prayed silently, so they with pious spirit had
asked what the Divine will bade. "By another way," for they were not to
be mixed up with the unbelieving Jews.
Chrys., Hom. 8: See the faith of the Magi; they were not offended, nor
said within themselves, What need now of flight? or of secret return,
if this Boy be really some great one? Such is true faith; it asks not
the reason of any command, but obeys.
Pseudo-Chrys.: Had the Magi sought Christ as an earthly King, they
would have remained with Him when they had found Him; but they only
worship, and go their way. After their return, they continued in the
worship of God more steadfast than before, and taught many by their
preaching. And when afterwards Thomas reached their country, they
joined themselves to him, and were baptized, and did according to his
preaching. [ed. note: S. Thomas is said to have preached to the
Parthians, Persians, or Indians. Euseb. Hist. iii. 1. Clem. Recogn. ix.
29. Greg. Naz. Or. 25. p. 438. The Margi are mentioned, Pseudo-Hippol.
de Duod. Apost. (ed. Fabr. Append. p. 30) Combefis conjecturing Mardi.]
Greg., Hom. in Ev. i. 10. 7: We may learn much from this return of the
Magi another way. Our country is Paradise, to which, after we have come
to the knowledge of Christ we are forbidden to return the way we came.
We have left this country by pride, disobedience, following things of
sight, tasting, forbidden food; and we must return to it by repentance,
obedience, by contemning things of sight, and overcoming carnal
appetite.
Pseudo-Chrys.: It was impossible that they, who left Herod to go to
Christ, should return to Herod. They who have by sin left Christ and
passed to the devil, often return to Christ; for the innocent, who
knows not what is evil, is easily deceived, but having once tasted the
evil he has taken up, and remembering the good he has left, he returns
in penitence to God. He who has forsaken the devil and come to Christ,
hardly returns to the devil; for rejoicing in the good he has found,
and remembering the evil he has escaped, with difficulty returns to
that evil.
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13. And when they were departed, behold, the angel of the Lord
appeareth to Joseph in a dream, saying, "Arise, and take the young
Child and His mother, and flee into Egypt, and be thou there until I
bring thee word; for Herod will seek the young Child to destroy Him.
14. When he arose, he took the young Child and His mother by night, and
departed into Egypt:
15. And was there until the death of Herod: that it might be fulfilled
which was spoken of the Lord by the prophet, saying, "Out of Egypt have
I called my Son."
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Rabanus: Here Matthew omits the day of purification when the first-born
must be presented in the Temple with the lamb, or a pair of turtle
doves, or pigeons. Their fear of Herod did not make them bold to
transgress the Law, that they should not present the Child in the
temple. As soon then as the rumour concerning the Child begins to be
spread abroad, the Angel is sent to bid Joseph carry Him into Egypt.
Remig.: by this that the Angel appears always to Joseph in sleep, is
mystically signified that they who rest from mundane cares and secular
pursuits, deserve angelic visitations.
Hilary: The first time when he would teach Joseph that she was lawfully
espoused, the Angel called the Virgin his espoused "wife;" but after
the birth she is only spoken of as the Mother of Jesus. As wedlock was
rightfully imputed to her in her virginity, so virginity is esteemed
venerable in her as the mother of Jesus.
Pseudo-Chrys.: He says not, the Mother and her young Child,' but, "the
young Child and His mother;" for the Child was not born for the mother,
but the mother prepared for the Child. How is this that the Son of God
flies from the face of man? or who shall deliver from the enemy's hand,
if He Himself fears His enemies?
First; He ought to observe, even in this, the law of that human nature
which He took on Him; and human nature and infancy must flee before
threatening power.
Next, that Christians when persecution makes it necessary should not be
ashamed to fly. But why into Egypt? The Lord, "who keepeth not His
anger for ever," remembered the woes He had brought upon Egypt, and
therefore sent His Son thither, and gives it this sign of great
reconciliation, that with this one remedy He might heal the ten plagues
of Egypt, and the nation that had been the persecutor of this
first-born people, might be the guardian of His first-born Son. As
formerly they had cruelly tyrannized, now they might devoutly serve;
nor go to the Red Sea to be drowned, but be called to the waters of
baptism to receive life.
Aug.: Hear the sacrament of a great mystery. Moses before had shut up
the light of day from the traitors the Egyptians; Christ by going down
thither brought back light to them that sat in darkness. He fled that
he might enlighten them, not that he might escape his foes.
Aug., Serm. 218, App.: The miserable tyrant supposed that by the
Saviour's coming he should be thrust from his royal throne. But it was
not so; Christ came not to hurt others' dignity, but to bestow His own
on others.
Hilary: Egypt full of idols; for after this enquiry for Him among the
Jews, Christ leaving Judaea goes to be cherished among nations given to
the vainest superstitions.
Jerome: When he takes the Child and His mother to go into Egypt, it is
in the night and darkness, when to return into Judaea, the Gospel
speaks of no light, no darkness.
Pseudo-Chrys.: The straitness of every persecution may be called night
- the relief from it in like manner, day.
Rabanus: For when the true light withdraws, they who hate the light are
in darkness, when it returns they are again enlightened.
Chrys.: See how immediately on His birth the tyrant is furious against
Him, and the mother with her Child is driven into foreign lands. So
should you in the beginning of your spiritual career seem to have
tribulation, you need not to be discouraged, but bear all things
manfully, having this example.
Bede, Hom. in Nat. Innocent: The flight into Egypt signifies that the
elect are often by the wickedness of the bad driven from their homes,
or sentenced to banishment. Thus He, who, we shall see below, gave the
command to His own, "When they shall persecute you in one city, flee ye
to another," first practised what He enjoined, as a man flying before
the face of man on earth. He whom but a little before a star had
proclaimed to the Magi to be worshipped as from heaven.
Remig.: Isaiah had foretold this flight into Egypt. "Lo! the Lord shall
ascend on a light cloud, and shall come into Egypt, and shall scatter
the idols of Egypt." [Isa 19:1] It is the practice of this Evangelist
to confirm all he says; and that because he is writing to the Jews,
therefore he adds, "that it might be fulfilled, &c."
Jerome, Epist., 57. 7: This is not in the LXX; but in Osee according to
the genuine Hebrew text we read; "Israel is my child, and I have loved
him," and "from Egypt have I called my Son;" where the LXX render,
"Israel is my child, and I have loved him, and called my sons out of
Egypt."
Jerome, in Osee, 11, 2: The Evangelist cites this text because it
refers to Christ typically. For it is to be observed, that in this
Prophet and in others, the coming of Christ and the call of the
Gentiles are foreshewn in such a manner, that the thread of history is
never broken.
Chrys.: It is a law of prophecy, that in a thousand places many things
are said of some and fulfilled of others. As it is said of Simeon and
Levi, "I will divide them in Jacob, and scatter them in Israel;" [Gen
49:7] which was fulfilled not in themselves, but in their descendants.
So here Christ is by nature the Son of God, and so the prophecy is
fulfilled in Him.
Jerome: Let those who deny the authenticity of the Hebrew copies, shew
us this passage in the LXX, and when they have failed to find it, we
will shew it them in the Hebrew. We may also explain it in another way,
by considering it as quoted from Numbers, "God brought him out of
Egypt; his glory is as it were that of a unicorn." [Num 23:22]
Remig.: In Joseph is figured the order of preachers, in Mary Holy
Scripture; by the Child the knowledge of the Saviour; by the cruelty of
Herod the persecution which the Church suffered in Jerusalem; by
Joseph's flight into Egypt the passing of the preachers to the
unbelieving Gentiles, (for Egypt signifies darkness;) by the time that
he abode in Egypt the space of time between the ascension of the Lord
and the coming of Anti-Christ; by Herod's death the extinction of
jealousy in the hearts of the Jews.
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16. Then Herod, when he saw that he was mocked of the wise men, was
exceeding wroth, and sent forth, and slew all the children that were in
Bethlehem, and in all the coasts thereof, from two years old and under,
according to the time which he had diligently enquired of the wise men.
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Pseudo-Chrys.: When the infant Jesus had subdued the Magi, not by the
might of His flesh, but the grace of His Spirit, Herod "was exceeding
wrath," that they whom he, sitting on his throne, had no power to move,
were obedient to an Infant lying in a manger. Then by their contempt of
him the Magi gave further cause of wrath. For when kings' wrath is
stirred by fear for their crowns, it is a great and inextinguishable
wrath.
But what did he? "He sent and slew all the children." As a wounded
beast rends whatsoever meeteth it as if the cause of its smart, so he
mocked by the Magi spent his fury on children. He said to himself in
his fury, Surely the Magi have found the Child whom they said should be
King;' for a king in fear for his crown fears all things, suspects all.
Then he sent and slew all those infants, that he might secure one among
so many.
Aug.: And while he thus persecutes Christ, he furnished an army (or
martyrs) clothed in white robes of the same age as the Lord.
Aug., Serm. 220. App.: Behold how this unrighteous enemy never could
have so much profited these infants by his love, as he did by his hate;
for as much as iniquity abounded against them, so much did the grace of
blessing abound on them.
Aug., Serm. 373, 3: O blessed infants! He only will doubt of your crown
in this your passion for Christ, who doubts that the baptism of Christ
has a benefit for infants. He who at His birth had Angels to proclaim
Him, the heavens to testify, and Magi to worship Him, could surely have
prevented that these should not have died for Him, had He not known
that they died not in that death, but rather lived in higher bliss. Far
be the thought, that Christ who came to set men free, did nothing to
reward those who died in His behalf, when hanging on the cross He
prayed for those who put Him to death.
Rabanus: He is not satisfied with the massacre at Bethlehem, but
extends it to the adjacent villages; sparing no age from the child of
one night old, to that of two years.
Aug., Serm. 132, App.: The Magi had seen this unknown star in the
heavens, not a few days, but two years before, as they had informed
Herod when he enquired. This caused him to fix "two years old and
under;" as it follows, "according to the time he had enquired of the
Magi."
Gloss. ord.: Or because he feared that the Child to whom even stars
ministered, might transform His appearance to greater or under that of
His own age, or might conceal all those of that age: hence it seems to
be that he slew all from one day to two years old.
Aug., de Cons. Evan., 2, 11: Or, disturbed by pressure of still more
imminent dangers, Herod's thoughts are drawn to other thoughts than the
slaughter of children, he might suppose that the Magi, unable to find
Him whom they had supposed born, were ashamed to return to him. So the
days of purification being accomplished, they might go up in safety to
Jerusalem. And who does not see the one day they may have escaped the
attention of a King occupied with so many cares, and that afterwards
when the things done in the Temple came to be spread abroad, then Herod
discovered that he had been deceived by the Magi, and then sent and
slew the children.
Bede, Hom. in Nat. Innocent: In this death of the children the precious
death of all Christ's martyrs is figured; that they were infants
signifies, that by the merit of humility alone can we come to the glory
of martyrdom; that they were slain in Bethlehem and the coasts thereof,
that the persecution shall be both in Jerusalem whence the Church
originated, and throughout the world; in those of two years old are
figured the perfect in doctrine and works; those under that age the
neophytes; that they were slain while Christ escaped, signifies that
the bodies of the martyrs may be destroyed by the wicked, but that
Christ cannot be taken from them.
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17. Then was fulfilled that which was spoken by Jeremy the prophet,
saying,
18. In Rama was there a voice heard, lamentation, and weeping, and
great mourning, Rachel weeping for her children, and would not be
comforted, because they are not.
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Chrys., Hom. ix: The Evangelist by this history of so bloody a
massacre, having filled the reader with horror, now again sooths his
feelings, shewing that these things were not done because God could not
hinder, or knew not of them; but as the Prophet had foretold.
Jerome, In Hierem, 31, 15: This passage of Jeremiah has been quoted by
Matthew neither according to the Hebrew nor the LXX version. This shews
that the Evangelists and Apostles did not follow any one's translation,
but according to the Hebrew manner expressed in their own words what
they had read in Hebrew.
By Ramah we need not suppose that the town of that name near Gibeah is
meant; but take it as signifying high.' A voice was heard aloft,' that
is, spread far and wide.
Pseudo-Chrys.: Or, it was heard on high, because uttered for the death
of the innocent, according to that, "The voice of the poor entereth
into the heavens." The weeping' means the cries of the children;
lamentation,' refers to the mothers. In the infants themselves their
death ends their cries, in the mothers it is continually renewed by the
remembrance of their loss.
Jerome: Rachel's son was Benjamin, in which tribe Bethlehem is not
situated. How then does Rachel weep for the children of Judah as if
they were her own? We answer briefly. She was buried near Bethlehem in
Ephrata, and was regarded as the mother, because her body was there
entertained. Or, as the two tribes of Judah and Benjamin were
contiguous, and Herod's command extended to the coasts of Bethlehem as
well as to the town itself, we may suppose that many were slain in
Benjamin.
Pseudo-Aug., Hil. Quaest. N. and N. Test. 9. 62: Or, The sons of
Benjamin, who were akin to Rachel, were formerly cut off by the other
tribes, and so extinct both then and ever after. Then therefore Rachel
began to mourn her sons, when she saw those of her sister cut off in
such a cause, that they should be heirs of eternal life; for he who has
experienced any misfortune, is made more sensible of his losses by the
good fortune of a neighbour.
Remig.: The sacred Evangelist adds, to shew the greatness of the
mourning, that even the dead Rachel was roused to mourn her sons; and
"would not be comforted because they were not."
Jerome: This may be understood in two ways; either she thought them
dead for all eternity, so that no consolation could comfort her; or,
she desired not to receive any comfort for those who she knew had gone
into life eternal.
Hilary: It could not be that they "were not" who seemed now dead, but
by glorious martyrdom they were advanced to eternal life; and
consolation is for those who have suffered loss, not for those who have
reaped a gain. Rachel affords a type of the Church long barren now at
length fruitful. She is heard weeping for her children, not because she
mourned them dead, but because they were slaughtered by those whom she
would have retained as her first-born sons.
Rabanus: Or, The Church weeps the removal of the saints from this
earth, but wishes not to be comforted as though they should return
again to the struggles of life, for they are not to be recalled into
life.
Gloss. ord.: She "will not be comforted" in this present life, for that
they are not, but transfers all her hope and comfort to the life to
come.
Rabanus: Rachel is well set for a type of the Church, as the word
signifies a sheep' or seeing;' [margin note: see Ch. 1, note i, p. 19]
her whole thought being to fix her eye in contemplation of God; and she
is the hundredth sheep that the shepherd layeth on his shoulder.
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19. But when Herod was dead, behold, an Angel of the Lord appeareth in
a dream to Joseph in Egypt,
20. Saying, "Arise, and take the young Child and His mother, and go
into the land of Israel; for they are dead which sought the young
Child's life.
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Euseb., Eccles. Hist., 1, 8: For the sacrilege which Herod had
committed against the Saviour, and his wicked slaughter of the infants
of the same age, the Divine vengeance hastened his end; and his body,
as Josephus relates, was attacked by a strange disease; so that the
prophets declared that they were not human ailments, but visitations of
Divine vengeance. Filled with mad fury, he gives command to seize and
imprison the heads and nobles out of all parts of Judaea; ordering that
as soon as ever he should breathe his last, they should be all put to
death, that so Judaea, though unwillingly, might mourn at his decease.
Just before he died he murdered his son, Antipater,(besides two boys
put to death before, Alexander and Aristobulus.) Such was the end of
Herod, noticed in those words of the Evangelist, "when Herod was dead,"
and such the punishment inflicted.
Jerome: Many here err from ignorance of history, supposing the Herod
who mocked our Lord on the day of His passion, and the Herod whose
death is here related, were the same. But the Herod who was then made
friends with Pilate was son of this Herod and brother to Archelaus; for
Archelaus was banished to Lyons in Gaul, and his father Herod made king
in his room, as we read in Josephus.
Pseudo-Dionysius, Dion. De Cael. Hierarch. 4: See how Jesus Himself,
though far above all celestial beings, and coming unchanged to our
nature, shunned not that ordinance of humanity which He had taken on
Him, but was obedient to the dispositions of His Father made known by
Angels. For even by Angels is declared to Joseph the retreat of the Son
into Egypt, so ordained of the Father, and His return again to Judaea.
Pseudo-Chrys.: See how Joseph was set for ministering to Mary; when she
went into Egypt and returned, who would have fulfilled to her this so
needful ministry, had she not been betrothed? For to outward view, Mary
nourished and Joseph defended the Child; but in truth the Child
supported His mother and protected Joseph.
"Return into the land of Israel;" for He went down into Egypt as a
physician, not to abide there, but to succour it sick with error. But
the reason of the return is given in the words, "They are dead, &c."
Jerome: From this we see that not Herod only, but also the Priests and
Scribes had sought the Lord's death at that time.
Remig.: But if they were many who sought his destruction, how came they
all to have died in so short a time? As we have related above, all the
great men among the Jews were slain at Herod's death.
Pseudo-Chrys.: And that is said to have been done by the counsel of God
for their conspiring with Herod against the Lord; as it is said, "Herod
was troubled, and all Jerusalem with him."
Remig.: Or the Evangelist uses a figure of speech, by which the plural
is used for the singular. These words, "the Child's life," overthrow
those heretics [margin note: or "soul," i.e. the Apollinarians] who
taught that Christ did not take a soul, but had His Divinity in place
of a soul.
Bede, Hom. in Nat. Innocent: This slaughter of the infants for the
Lord's sake, the death of Herod soon after, and Joseph's return with
the Lord and his mother to the land of Israel, is a figure shewing that
all the persecutions moved against the Church will be avenged by the
death of the persecutor, peace restored to the Church, and the saints
who had concealed themselves return to their own places. Or the return
of Jesus to the land of Israel on the death of Herod shews, that, at
the preaching of Enoch and Elijah [see note, c, below], the Jews, when
the fire of modern jealousy shall be extinguished, shall receive the
true faith.
[ed. note, c: That Enoch and especially Elias will come at the end of
the world and by their preaching convert the Jews is affirmed by
Tertullian, (de Anima 35. de Resur. c. 22) Origen, (in Joann, i. tom.
5. in Matt. tom. 13) Hilary, (in Matt. xx. 10. xxvi. 5) Chrysostom, (in
Matt. xvii. 10) Augustine, (City of God 20, 29. Op. Imp. contra Julian.
vi. 30) Pope Gregory, (in Job. lib. xiv. 23. in Joann. Hom. vii. 1) and
Damascene, (de Fid. Orth. iv. 26 fin]
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21. And he arose, and took the young Child and His mother, and came
into the land of Israel.
22. But when he heard that Archelaus did reign in Judaea in the room of
his father Herod, he was afraid to go thither: notwithstanding, being
warned of God in a dream, he turned aside into the parts of Galilee:
23. And he came and dwelt in a city called Nazareth: that it might be
fulfilled which was spoken by the prophets, "He shall be called a
Nazarene.
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Gloss: Joseph was not disobedient to the angelic warning, but "he
arose, and took the young Child and his mother, and came into the land
of Israel."
The Angel had not fixed the particular place, so that while Joseph
hesitates, the Angel returns, and by the often visiting him confirms
his obedience.
Josephus: Herod had nine wives, by seven of whom he had a numerous
issue. By Josida, his first born Antipater - by Mariamine, Alexander
and Aristobulus - by Mathuca, a Samaritan woman, Archelaus - by
Cleopatra of Jerusalem, Herod, who was afterwards tetrarch, and Philip.
The three first were put to death by Herod; and after his death,
Archelaus seized the throne by occasion of his father's will, and the
question of the succession was carried before Augustus Caesar. After
some delay, he made a distribution of the whole of Herod's dominions in
accordance with the Senate's advice. To Archelaus he assigned one half,
consisting of Idumaea and Judaea, with the title of tetrarch, and a
promise of that of king if he shewed himself deserving of it. The rest
he divided into two tetrarchates, giving Galilee to Herod the tetrarch,
Ituraea and Trachonitis to Philip. Thus Archelaus was after his
father's death a duarch, which kind of sovereignty is here called a
kingdom.
Aug., De Con. Evan. ii. 10: Here is may be asked, How then could his
parents go up every year of Christ's childhood to Jerusalem, as Luke
relates, if fear of Archelaus now prevented them from approaching it?
This difficulty is easily solved. At the festival they might escape
notice in the crowd, and by returning soon, where in ordinary times
they might be afraid to live. So they neither became irreligious by
neglecting the festival, nor notorious by dwelling continually in
Jerusalem.
Or it is open to us to understand Luke when he says, they "went up
every year," as speaking of a time when they had nothing to fear from
Archelaus, who, as Josephus relates, reigned only nine years.
There is yet a difficulty in what follows; "Being warned in a dream, he
turned aside into the parts of Galilee." If Joseph was afraid to go
into Judaea because one of Herod's sons, Archelaus, reigned there, how
could he go into Galilee, where another of his sons Herod was tetrarch,
as Luke tells us? As if the times of which Luke is speaking were times
in which there was any longer need to fear for the Child, when even in
Judaea things were so changed, that Archelaus no longer ruled there,
but Pilate was governor.
Gloss. ord.: But then we might ask, why was he not afraid to go into
Galilee, seeing Archelaus ruled there also? He could be better
concealed in Nazareth than in Jerusalem, which was the capital of the
kingdom, and where Archelaus was constantly resident.
Chrys.: And when he had once left the country of His birth, all the
occurrences passed out of mind; the rage of persecution had been spent
in Bethlehem and its neighbourhood. By choosing Nazareth therefore,
Joseph both avoided danger, and returned to his country.
Aug., de Con. Evan., ii, 9: This may perhaps occur to some, that
Matthew says His parents went with the Child Jesus to Galilee because
they feared Archelaus, when it should seem most probable that they
chose Galilee because Nazareth was their own city, as Luke has not
forgot to mention. We must understand, that when the Angel in the
vision in Egypt said to Joseph, "Go into the land of Israel," Joseph
understood the command to be that he should go straight into Judaea,
that being properly "the land of Israel." But finding Archelaus ruling
there, he would not court the danger, as "the land of Israel" might be
interpreted to extend to Galilee, which was inhabited by children of
Israel.
Or we may suppose His parents supposed that Christ should dwell no
where but in Jerusalem, where was the temple of the Lord, and would
have gone thither had not the fear of Archelaus hindered them. And they
had not been commanded from God to dwell positively in Judaea, or
Jerusalem, so as that they should have despised the fear of Archelaus,
but only in the land of Israel generally, which they might understand
of Galilee.
Hilary: But the figurative intepretation holds good any way. Joseph
represents the Apostles, to whom Christ is entrusted to be borne about.
These, as though Herod were dead, that is, his people being destroyed
in the Lord's passion, are commanded to preach the Gospel to the Jews;
they are sent to the lost sheep of the house of Israel. But finding the
seed of their hereditary unbelief still abiding, they fear and
withdraw; admonished by a vision, to wit, seeing the Holy Ghost poured
upon the Gentiles, they carry Christ to them.
Rabanus: Or, we may apply it to the last times of the Jewish Church,
when many Jews having turned to the preaching of Enoch and Elijah, the
rest filled with the spirit of Antichrist shall fight against the
faith. So that part of Judaea where Archelaus rules, signifies the
followers of Antichrist; Nazareth of Galilee, whither Christ is
conveyed, that part of the nation that shall embrace the faith. Galilee
means, removal;' Nazareth, the flower of virtues;' for the Church the
more zealously she removes from the earthly to the heavenly, the more
she abounds in the flower and fruit of virtues.
Gloss: To this he adds the Prophet's testimony, saying, "That is might
be fulfilled which was spoken by the Prophets, &c."
Jerome: Had he meant to quote a particular text, he would not have
written Prophets,' but the Prophet.' By thus using the plural he
evidently does not take the words of any one passage in Scripture, but
the sense of the whole. Nazarene is interpreted, Holy,' [ed. note, d:
nzyr] and that the Lord would be Holy, all Scripture testifies.
Otherwise we may explain that it is found in Isaiah rendered to the
strict letter of the Hebrew. [margin note: c. 11. 1] "There shall come
a Rod out of the stem of Jesse, and a Nazarene shall grow out of His
roots." [ed. note, e: As if ntsr]
Pseudo-Chrys.: They might have read this in some Prophets who are not
in our canon, as Nathan or Esdras. That there was some prophecy to this
purport is clear from what Philip says to Nathanael. "Him of whom Moses
in the Law and the Prophets did write, Jesus of Nazareth." [John 1:15]
Hence the Christians were at first called Nazarenes, at Antioch their
name was changed to that of Christians.'
Aug., de Con. Evan., ii, 5: The whole of this history, from the account
of the Magi inclusively, Luke omits. Let it be here noticed once for
all, that each of the Evangelists writes as if he were giving a full
and complete history, which omits nothing; where he really passes over
any thing, he continues his thread of history as if he had told all.
Yet by a diligent comparison of their several narratives, we can be at
no loss to know where to insert any particular that is mentioned by one
and not by the other.
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Chapter 3
1. In those days came John the Baptist, preaching in the wilderness of
Judaea,
2. And saying, "Repent ye: for the kingdom of heaven is at hand."
3. For this is he that was spoken of by the Prophet Esaias, saying,
"The voice of one crying in the wilderness, Prepare ye the way of the
Lord, make His paths straight."
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Pseudo-Chrys.: The Sun as he approaches the horizon, and before he is
yet visible, sends out his rays and makes the eastern sky to glow with
light, that Aurora going before may herald the coming day. Thus the
Lord at His birth in this earth, and before He shews Himself,
enlightens John by the rays of His Spirit's teaching, that he might go
before and announce the Saviour that was to come. Therefore after
having related the birth of Christ, before proceeding to His teaching
and baptism, (wherein he received such testimony,) he first premises
somewhat of the Baptist and forerunner of the Lord.
"In those days, &c."
Remig.: In these words we have not only time, place, and person,
respecting St. John, but also his office and employment. First the
time, generally; "In those days."
Aug., de Cons. Evan., ii, 6: Luke describes the time by the reigning
sovereigns. [Luke 3:1] But Matthew must be understood to speak of a
wider space of time by the phrase those days,' than the fifteenth year
of Tiberius. Having related Christ's return from Egypt, which must be
placed in early boyhood or even infancy, to make it agree with what
Luke has told of His being in the temple at twelve years old, he adds
directly, "In those days," not intending thereby only the days of His
childhood, but all the days from His birth to the preaching of John.
Remig.: The man is mentioned in the words "came John," that is, shewed
himself, having abode so long in obscurity.
Chrys.: But why must John thus go before Christ with a witness of deeds
preaching Him? First; that we might hence learn Christ's dignity, that
He also, as the Father has, has prophets, in the words of Zacharias,
"And thou, Child, shalt be called the Prophet of the Highest." [Luke
1:76]
Secondly; That the Jews might have no cause for offence; as He
declared, "John came neither eating nor drinking, and they say, He hath
a devil. The Son of Man came eating and drinking, and they say, Behold
a gluttonous man." [Luke 7:33-34]
It needeth moreover that the things concerning Christ should be told by
some other first, and not by Himself; or what would the Jews have said,
who after the witness of John made complaint, "Thou bearest witness of
thyself, thy witness is not true." [John 8:!3]
Remig., ap. Anselm: His office; "the Baptist;" in this he prepared the
way of the Lord, for had not men been used to be baptized, they would
have shunned Christ's baptism.
His employment; "Preaching."
Rabanus: For because Christ was to preach, as soon as it seemed the fit
time, that is, about thirty years of age, he began by his preaching to
make ready the way for the Lord.
Remig.: The place; "the desert of Judaea."
Maximus, Hom. in Joan. Bap. nat. 1: Where neither a noisy mob would
interrupt his preaching, and whither no unbelieving hearer would
retire; but those only would hear, who sought to his preaching from
motives of divine worship.
Jerome, in Isa 40. 3: consider how the salvation of God, and the glory
of the Lord, is preached not in Jerusalem, but in the solitude of the
Church, in the wilderness to multitudes.
Hilary: Or, he came to Judaea, desert by the absence of God, not of
population, that the place of preaching might witness the few to whom
the preaching was sent.
Gloss. ap. Anselm: The desert typically means a life removed from the
temptations of the world, such as befits the penitent.
Aug. Serm.: Unless one repent him of his former life, he cannot begin a
new life.
Hilary: He therefore preaches repentance when the Kingdom of Heaven
approaches; by which we return from error, we escape from sin, and
after shame for our faults, we make profession of forsaking them.
Pseudo-Chrys.: In the very commencement he shews himself the messenger
of a merciful Prince; he comes not with threats to the offender, but
with offers of mercy. It is a custom with kings to proclaim a general
pardon on the birth of a son, but first they send throughout their
kingdom officers to exact severe fines. But God willing at the birth of
His Son to give pardon of sins, first sends His officer proclaiming,
"Repent ye." O exaction which leaves none poor, but makes many rich!
For even when we pay our just debt of righteousness we do God no
service, but only gain our own salvation. Repentance cleanses the
heart, enlightens the sense, and prepares the human soul for the
reception of Christ, as he immediately adds, "For the Kingdom of Heaven
is at hand."
Jerome: John Baptist is the first to preach the Kingdom of Heaven, that
the forerunner of the Lord may have this honourable privilege.
Chrys.: And he preaches what the Jews had never heard, not even from
the Prophets, Heaven, namely, and the Kingdom that is there, and of the
kingdoms of the earth he says nothing. Thus by the novelty of those
things of which he speaks, he gains their attention to Him whom he
preaches.
Remig.: "The Kingdom of Heaven" has a fourfold meaning. It is said, of
Christ, as "The Kingdom of God is within you." [Luke 17:21] Of Holy
Scripture, as, "The Kingdom of God shall be taken from you, and shall
be given to a nation bringing forth the fruits thereof." [Matt 21:43]
Of the Holy Church, as, "The Kingdom of Heaven is like unto ten
virgins." [Matt 25:1] Of the abode above, as, "Many shall come from the
East and the West, and shall sit down in the Kingdom of Heaven." [Matt
8:11] And all these significations may be here understood.
Gloss. ord.: "The Kingdom of Heaven" shall come nigh you; for if it
approached not, none would be able to gain it; for weak and blind they
had not the way, which was Christ.
Aug., de Cons. Evan., ii, 12: The other Evangelists omit these words of
John. What follows, "This is He, &c." it is not clear whether the
Evangelist speaks them in his own person, or whether they are part of
John's preaching, and the whole from "Repent ye," to "Esaias the
prophet," is to be assigned to John. It is of no importance that he
says, "This is he," and not, "I am he;" for Matthew speaking of himself
says, "He found a man sitting at the toll-office;" [Matt 9:9] not "He
found me." Though when asked what he said of himself, he answered, as
is related by John the Evangelist, "I am the voice of one crying in the
wilderness."
Greg., Hom. in Ev., i. 7: It is well known that the Only-begotten Son
is called the Word of the Father; as in John, "In the beginning was the
Word." [John 1:1] But it is by our own speech that we are known; the
voice sounds that the words may be heard. Thus John the forerunner of
the Lord's coming is called, "The voice," because by his ministry the
voice of the Father is heard by men.
Pseudo-Chrys.: The voice is a confused sound, discovering no secret of
the heart, only signifying that he who utters it desires to say
somewhat; it is the word that is the speech that openeth the mystery of
the heart. Voice is common to men and other animals, word peculiar to
man. John then is called the voice and not the word, because God did
not discover His counsels through him, but only signified that He was
about to do something among men; but afterwards by His Son he fully
opened the mystery of his will.
Rabanus: He is rightly called, "The voice of one crying," on account of
the loud sound of his preaching. Three things cause a man to speak
loud; when the person he speaks to is at a distance, or is deaf, or if
the speaker be angry; and all these three were then found in the human
race.
Gloss: John then is, as it were, the voice of the word crying. The word
is heard by the voice, that is, Christ by John.
Bede, Gloss. ord. in cap. iv. 1: In like manner has He cried from the
beginning through the voice of all who have spoken aught by
inspiration. And yet is John only called, "The voice;" because the Word
which others shewed after off, he declares as nigh.
Greg., Hom. in Ev., i. 7. 2: "Crying in the desert," because he shews
to deserted and forlorn Judaea the approaching consolation of her
Redeemer.
Remig.: Though as far as historical fact is concerned, he chose the
desert, to be removed from the crowds of people. What the purport of
his cry was is insinuated, when he adds, "Make ready the way of the
Lord."
Pseudo-Chrys.: As a great King going on a progress is preceded by
couriers to cleanse what is foul, repair what is broken down; so John
preceded the Lord to cleanse the human heart from the filth of sin, by
the besom of repentance, and to gather by an ordinance of spiritual
precepts those things which had been scattered abroad.
Greg., Hom. in Ev. i. 20. 3: Every one who preacheth right faith and
good works, prepares the Lord's way to the hearts of the hearers, and
makes His paths straight, in cleansing the thoughts by the word of good
preaching.
Gloss. interlin.: Or, faith is the way by which the word reaches the
heart; when the life is amended the paths are made straight.
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4. And the same John had his raiment of camel's hair, and a leathern
girdle about his loins; and his meat was locusts and wild honey.
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Pseudo-Chrys.: Having said that he is the voice of one crying in the
desert, the Evangelist well adds, "John had his clothing of camel's
hair;" thus shewing what his life was; for he indeed testified of
Christ, but his life testified of himself. No one is fit to be
another's witness till he has first been his own.
Hilary: For the preaching of John no place more suitable, no clothing
more useful, no food more fitted.
Jerome: His raiment of camel's hair, not of wool - the one the mark of
austerity in dress, the other of a delicate luxury.
Pseudo-Chrys.: It becomes the servants of God to use a dress not for
elegant appearance, or for cherishing of the body, but for a covering
of the nakedness. Thus John wears a garment not soft and delicate, but
hairy, heavy, rough, rather wounding the skin than cherishing it, that
even the very clothing of his body told of the virtue of his mind. It
was the custom of the Jews to wear girdles of wool; so he desiring
something less indulgent wore one of skin.
Jerome: Food moreover suited to a dweller in the desert, no choice
viands, but such as satisfied the necessities of the body.
Rabanus: Content with poor fare; to wit, small insects and honey
gathered from the trunks of trees. In the sayings of Arnulphus [ed.
note: Arnulphus, who visited Palestine 705; his travels to the Holy
Land written from his mouth by Adamannus, Abbot of Lindisferne, are
still extant.], Bishop of Gaul, we find that there was a very small
kind of locust in the deserts of Judaea, with bodies about the
thickness of a finger and short; they are easily taken among the grass,
and when cooked in oil form a poor kind of food.
He also relates, that in the same desert there is a kind of tree, with
a large round leaf, of the colour of milk and taste of honey, so
friable as to rub to powder in the hand, and this is what is intended
by wild honey.
Remig.: In this clothing and this poor food, he shews that he sorrows
for the sins of the whole human race.
Rabanus: His dress and diet express the quality of his inward
conversation. His garment was of an austere quality, because he rebuked
the sinner's life.
Jerome: His girdle of skin, which Elias also bare, is the mark of
mortification.
Rabanus: He ate locusts and honey, because his preaching was sweet tot
he multitude, but was of short continuance; and honey has sweetness,
locusts a swift flight but soon fall to the ground.
Remig.: In John (which name is interpreted the grace of God,') is
figured Christ who brought grace into the world; in his clothing, the
Gentile Church.
Hilary: The preacher of Christ is clad in the skins of unclean beasts,
to which the Gentiles are compared, and so by the Prophets' dress is
sanctified whatever in them was useless or unclean. The girdle is a
thing of much efficacy to every good work, that we may be girt for
every ministry of Christ. For his food are chosen locusts, which fly
the face of man, and escape from every approach, signifying ourselves
who were borne away from every word or speech of good by a spontaneous
motion of the body, weak in will, barren in works, fretful in speech,
foreign in abode, are now become the food of the Saints, chosen to fill
the Prophets' desire, furnishing our most sweet food not from the hives
of the law, but from the trunks of wild trees.
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5. Then went out to him Jerusalem, and all Judaea, and all the region
round about Jordan,
6. And were baptized of him in Jordan, confessing their sins.
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Pseudo-Chrys.: Having described the preaching of John, he goes on to
say, "There went out to him," for his severe life preached yet more
loudly in the desert than the voice of his crying.
Chrys.: For it was wonderful to see such fortitude in a human body;
this it was that chiefly attracted the Jews, seeing in him the great
Elias. It also contributed to fill them with wonder that the grace of
Prophecy had long failed among them, and now seemed to have at length
revived.
Also the manner of his preaching being other than that of the old
prophets had must effect; for now they heard not such things as they
were wont to hear, such as wars, and conquests of the king of Babylon,
or of Persia; but of Heaven and the Kingdom there, and the punishment
of hell.
Gloss. interlin.: This baptism was only a forerunning of that to come,
and did not forgive sins. [ed. note: Tertullian (de Bapt. 10. 11) S.
Jerome (adv. Lucifer. 7) S. Gregory (Hom. in Evang. vii. 3) Theophylact
in Marc. ch. i. S. Augustine (de Bapt. e Donat. v. 10) considered that
S. John's baptism gave a sort of suspensive or implicit remission, to
be realized in the Atonement; and S. Cyril. Hieros. Cat. iii. 7-9. S.
Greg. Nyss. in laud. Bas. t. 3. p. 482. vid. Dr. Pusey on Baptism, Ed.
2. pp. 242-271]
Remig.: The baptism of John bare a figure of the catechumens. As
children are only catechized that they may become meet for the
sacrament of Baptism; so John baptized, that they who were thus
baptized might afterwards by a holy life become worthy of coming to
Christ's baptism. He baptized in Jordan, that the door of the Kingdom
of Heaven might be there opened, where an entrance had been given to
the children of Israel into the earthly kingdom of promise.
Pseudo-Chrys.: Compared with the holiness of John, who is there that
can think himself righteous? As a white garment if placed near snow
would seem foul by the contrast; so compared with John every man would
seem impure; therefore they confessed their sins. Confession of sin is
the testimony of a conscience fearing God. And perfect fear takes away
all shame. But there is seen the shame of confession where there is no
fear of the judgment to come. But as shame itself is a heavy
punishment, God therefore bids us confess our sins that we may suffer
this shame as punishment; for that itself is a part of the judgment.
Rabanus: Rightly are they who are to be baptized said to go out to the
Prophet; for unless one depart from sin, and renounce the pomp of the
Devil, and the temptations of the world, he cannot receive a healing
baptism.
Rightly also in Jordan, which means their descent, because they
descended from the pride of life to the humility of an honest
confession. Thus early was an example given to them that are to be
baptized of confessing their sins and professing amendment.
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7. But when he saw many of the Pharisees and Sadducees come to his
baptism, he said unto them, "O generation of vipers, who hath warned
you to flee from the wrath to come?
8. Bring forth therefore fruits meet for repentance:
9. And think not to say within yourselves, We have Abraham to our
father:' for I say unto you, that God is able of these stones to raise
up children unto Abraham.
10. And now also the axe is laid unto the root of the trees: therefore
every tree which bringeth not forth good fruit is hewn down, and cast
into the fire."
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Greg., De Cur. Past., iii, prologue: The words of the teachers should
be fitted to the quality of the hearers, that in each particular it
should agree with itself and yet never depart from the fortress of
general edification.
Gloss: It was necessary that after the teaching which he used to the
common people, the Evangelist should give an example of the doctrine he
delivered to the more advanced; therefore he says, "Seeing many of the
Pharisees, &c."
Isid. Hisp. Orig. 8. 4: The Pharisees and Sadducees opposed to one
another; Pharisee in the Hebrew signifies, divided;' because choosing
the justification of traditions and observances they were divided' or
separated' from the people by this righteousness.
Sadducee in the Hebrew means just;' for these laid claim to be what
they were not, denied the resurrection of the body, and taught that the
soul perished with the body; they only received the Pentateuch, and
rejected the Prophets.
Gloss: When John saw those who seemed to be of great consideration
among the Jews come to his baptism, he said to them, "O generation of
vipers, &c."
Remig.: The manner of Scripture is to give names from the imitation of
deeds, according to that of Ezekiel, "Thy father was an Amorite;" [Ezek
16:3] so these from following vipers are called "generation of vipers."
Pseudo-Chrys.: As a skilful physician from the colour of the skin
infers the sick man's disease, so John understood the evil thoughts of
the Pharisees who came to him. They thought perhaps, We go, and confess
our sins; he imposes no burden on us, we will be baptized, and get
indulgence for sin. Fools! if ye have eaten of impurity, must ye not
needs take physic? So after confession and baptism, a man needs much
diligence to heal the wound of sin; therefore he says, "Generation of
vipers."
It is the nature of the viper as soon as it has bit a man to fly to the
water, which, if it cannot find it, straightway dies; so this "progeny
of vipers," after having committed deadly sin, ran to baptism, that,
like vipers, they might escape death by means of water.
Moreover it is the nature of vipers to burst the insides of their
mothers, and so to be born. The Jews then are therefore called "progeny
of vipers," because by continual persecution of the prophets they had
corrupted their mother the Synagogue. Also vipers have a beautiful and
speckled outside, but are filled with poison within. So these men's
countenances wore a holy appearance.
Remig.: When then he asks, "who will shew you to flee from the wrath to
come," - except God' must be understood.
Pseudo-Chrys.: Or "who hath shewed you?" Was it Esaias? Surely no; had
he taught you, you would not put your trust in water only, but also in
good works; he thus speaks, "Wash you, and be clean; put your
wickedness away from your souls, learn to do well." [Isa 1:16]
Was it then David? who says, "Thou shalt wash me, and I shall be whiter
than snow;" [Ps 51:7] surely not, for he adds immediately, "The
sacrifice of God is a broken spirit." If then ye had been the disciple
of David, ye would have come to baptism with mournings.
Remig.: But if we read, "shall shew," in the future, this is the
meaning, What teacher, what preacher, shall be able to give you such
counsel, as that ye may escape the wrath of everlasting damnation?'
Aug., City of God, book 9, ch. 5: God is described in Scripture, from
some likeness of effects, not from being subject to such weakness, as
being angry, and yet is He never moved by any passion. The word,
wrath,' is applied to the effects of his vengeance, not that god
suffers any disturbing affection.
Gloss: If they ye would escape this wrath, "Bring forth fruits meet for
repentance."
Greg., Hom. in Ev. 20. 8: Observe, he says not merely "fruits of
repentance," but "fruits meet for repentance." For he who has never
fallen into things unlawful, is of right allowed the use of all thing
lawful; but if any hath fallen into sin, he ought so far to put away
from him even things lawful, as far as he is conscious of having used
unlawful things. It is left then to such man's conscience to seek so
much the greater gains of good works by repentance, the greater loss he
has brought on himself by sin.
The Jews who gloried in their race, would not own themselves sinners
because they were Abraham's seed. "Say not among yourselves we are
Abraham's seed."
Chrys., Hom. 11: He does not forbid them to "say" they are his, but to
trust in that, neglecting virtues of the soul.
Pseudo-Chrys.: What avails noble birth to him whose life is
disgraceful? Or, on the other hand, what hurt is a low origin to him
who has the lustre of virtue? It is fitter that the parents of such a
son should rejoice over him, than he over his parents. So do not you
pride yourselves on having Abraham for your father, rather blush that
you inherit his blood, but not his holiness. He who has no resemblance
to his father is possibly the offspring of adultery. These words then
only exclude boasting on account of birth.
Rabanus: Because as a preacher of truth he wished to stir them up, to
"bring forth fruit meet for repentance," he invites them to humility,
without which no one can repent.
Remig.: There is a tradition, that John preached at that place of the
Jordan, where the twelve stones taken from the bed of the river had
been set up by command of God. He might then be pointing to these, when
he said, "Of these stones."
Jerome: He intimates God's great power, who, as he made all things out
of nothing, can make men out of the hardest stone.
Gloss. ord.: It is faith's first lesson to believe that God is able to
do whatever He will.
Chrys.: That men should be made out of stones, is like Isaac coming
from Sarah's womb; "Look into the rock," says Isaiah, "whence ye were
hewn." Reminding them thus of this prophecy, he shews that it is
possible that the like might even how happen.
Rabanus: Otherwise; the Gentiles may be meant who worshipped stones.
Pseudo-Chrys.: Stone is hard to work, but when wrought to some shape,
it loses it not; so the Gentiles were hardly brought to the faith, but
once brought they abide in it for ever.
Jerome: "These stones" signify the Gentiles because of their hardness
of heart. See Ezekiel, "I will take away from you the heart of stone,
and give you the heart of flesh." Stone is emblematic of hardness,
flesh of softness.
Rabanus: Of stones there were sons raised up to Abraham; forasmuch as
the Gentiles by believing in Christ, who is Abraham's seed, because his
sons to whose seed they were united.
Pseudo-Chrys.: The axe is that most sharp fury of the consummation of
all things, that is to hew down the whole world. But if it be already
laid, how hath it not yet cut down? Because these trees have reason and
free power to do good, or leave undone; so that when they see the axe
laid to their root, they may fear and bring forth fruit.
This denunciation of wrath then, which is meant by the laying of the
axe to the root, though it have no effect on the bad, yet will sever
the good from the bad.
Jerome: Or, the preaching of the Gospel is meant, as the Prophet
Jeremiah also compares the Word of the Lord to an axe cleaving the
rock. [Jer 23:29]
Greg., Hom. in Ev., 20. 9: Or, the axe signifies the Redeemer, who as
an axe of halt and blade, so consisting of the Divine and human nature,
is held by His human, but cuts by His Divine nature. And though this
axe be laid at the root of the tree waiting in patience, it is yet seen
what it will do; for each obstinate sinner who here neglects the fruit
of good works, finds the fire of hell ready for him. Observe, the axe
is laid to the root, not to the branches; for that when the children of
wickedness are removed, the branches only of the unfruitful tree are
cut away. But when the whole offspring with their parent is carried
off, the unfruitful tree is cut down by the root, that there remain not
whence the evil shoots should spring up again.
Chrys.: By saying, "Every," he cuts off all privilege of nobility: as
much as to say, Though thou be the son of Abraham, if thou abide
fruitless thou shalt suffer the punishment.
Rabanus: There are four sorts of tree; the first totally withered, to
which the Pagans may be likened; the second, green but unfruitful, as
the hypocrites; the third, green and fruitful, but poisonous, such are
heretics; the fourth, green and bringing forth good fruit, to which are
like the good Catholics.
Greg.: "Therefore every tree that bringeth not forth good fruit shall
be cut down, and cast into the fire," because he who here neglects to
bring forth the fruit of good works finds a fire in hell prepared for
him.
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11. "I indeed baptize you with water unto repentance: but He that
cometh after me is mightier than I, Whose shoes I am not worthy to
bear: He shall baptize you with the Holy Ghost, and with fire:
12. Whose fan is in His hand, and He will thoroughly purge His floor,
and gather His wheat into the garner; but He will burn up the chaff
with unquenchable fire."
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Gloss. non occ.: As in the preceding words John had explained more at
length what he had shortly preached in the words, "Repent ye," so now
follows a more full enlargement of the words, "The kingdom of heaven is
at hand."
Greg., Hom. in Ev., 7. 3: John baptizes not with the Spirit but with
water, because he had no power to forgive sins; he washes the body with
water, but not at the same time the soul with pardon of sin.
Chrys., Hom. 10, 1: For while as yet the sacrifice had not been
offered, nor remission of sin sent, nor the Spirit had descended on the
water, how could sin be forgiven? But since the Jews never perceived
their own sin, and this was the cause of all their evils, John came to
bring them to a sense of them by calling them to repentance.
Greg.: Why then does he baptize who could not remit sin, but that he
may preserve in all things the office of forerunner? As his birth had
preceded Christ's birth, so his baptism should precede the Lord's
baptism.
Pseudo-Chrys.: Or, John was sent to baptize, that to such as came to
his baptism he might announce the presence among them of the Lord in
the flesh, as himself testifies in another place, "That He might be
manifested to Israel, therefore am I come to baptise with water." [John
1:31]
Aug., in Joann. Tract. v. 5: Or, he baptizes, because it behoved Christ
to be baptized. But if indeed John was sent only to baptize Christ, why
was not He alone baptized by John? Because had the Lord alone been
baptized by John, there would not have lacked who should insist that
John's baptism was greater than Christ's, inasmuch as Christ alone had
the merit to be baptized by it.
Rabanus: Or, by this sign of baptism he separates the penitent from the
impenitent, and directs them to the baptism of Christ.
Pseudo-Chrys.: Because then he baptized on account of Christ, therefore
to them who came to him for baptism he preached that Christ should
come, signifying the eminence of His power in the words, "He who cometh
after me is mightier than I."
Remig.: There are five points in which Christ comes after John, His
birth, preaching, baptism, death, and descent into hell. A beautiful
expression is that, "mightier than I," because he is mere man, the
other is God and man.
Rabanus: As though he had said, I indeed am mighty to invite to
repentance, He to forgive sins; I to preach the kingdom of heaven, He
to bestow it; I to baptize with water, He with the Spirit.
Chrys.: When you hear "for He is mightier than I," do not suppose this
to be said by way of comparison, for I am not worthy to be numbered
among his servants, that I might undertake the lowest office.
Hilary: Leaving to the Apostles the glory of bearing about the Gospel,
to whose beautiful feet was due the carrying the tidings of God's
peace.
Pseudo-Chrys.: Or, by the feet of Christ we may understand Christians,
especially the Apostles, and other preachers, among whom was John
Baptist; and the shoes are the infirmities with which he loads the
preachers. These shoes all Christ's preachers wear; and John also wore
them; but declares himself unworthy, that he might shew the grace of
Christ, and be greater than his deserts.
Jerome: In the other Gospels it is, "whose shoe latchet I am not worthy
to loose." Here his humility, there his ministry is intended; Christ is
the Bridegroom, and John is not worthy to loose the Bridegroom's shoe,
that his house be not called according to the Law of Moses and the
example of Ruth, "The house of him that hath his shoe loosed." [Deut
25:10]
Pseudo-Chrys.: But since no one can give a benefit more worthy than he
himself is, nor to make another what himself is not, he adds, "He shall
baptize you with the Holy Ghost and with fire."
John who is carnal cannot give spiritual baptism; he baptizes with
water, which is matter; so that he baptizes matter with matter. Christ
is Spirit, because He is God; the Holy Ghost is Spirit, the soul is
spirit; so that Spirit with Spirit baptizes our spirit. The baptism of
the Spirit profits as the Spirit enters and embraces the mind, and
surrounds it as it were with an impregnable wall, not suffering fleshly
lusts to prevail against it. It does not indeed prevail that the flesh
should not lust, but holds the will that it should not consent with it.
And as Christ is Judge, He baptizes in fire, i.e. temptation; mere man
cannot baptize in fire. He alone is free to tempt, who is strong to
reward. This baptism of tribulation burns up the flesh that it does not
generate lust, for the flesh does not fear spiritual punishment, but
only such as is carnal. The Lord therefore sends carnal tribulation on
his servants, that the flesh fearing its own pains, may not lust after
evil. See then how the Spirit drives away lust, and suffers it not to
prevail, and the fire burns up its very roots.
Jerome: Either the Holy Ghost Himself is a fire, as we learn from the
Acts, when there sat as it were fire on the tongues of the believers;
and thus the word of the Lord was fulfilled who said, "I am come to
send fire on the earth, I will that it burn." [Luke 12:49]
Or, we are baptized now with the Spirit, hereafter with fire; as the
Apostle speaks, "Fire shall try every man's work, of what sort it is."
[1 Cor 3:13] [ed. note, e: The fire here spoken of is interpreted by S.
Austin, (Enchir. 68) and Pope Gregory, (Dial. iv. 40) of the "troubles
of this life;" by S. Ambrose, (in Ps. 118, 20. n. 15. apparently, Hil.
in Ps. 118, 3. n. 12) of the "severity of the divine judgment;" by S.
Chrysostom, and Theophylact, (in loc.) and Pseudo-Athanasius, (Quaest.
in Ep. Paul. 98. t. 2. p. 328. Ed. Ben.) of "hell-fire;" by
Ambrosiaster, (in loc.) S. Jerome, perhaps, (in Isa. 1. fin.) and also
by S. Austin and Pope Gregory, of a "purgatorial fire."]
Chrys.: He does not say, shall give you the Holy Ghost, but "shall
baptize you in the Holy Ghost," shewing in metaphor the abundance of
the grace.
This further shews, that even under the faith there is need of the will
alone for justification, not of labours and toilings; and even as easy
a thing as it is to be baptized, even so easy a thing it is to be
changed and made better. [ed. note, f: This sentence is not here found
in the original.]
By fire he signifies the strength of grace which cannot be overcome,
and that it may be understood that He makes His own people at once like
to the great and old prophets, most of the prophetic visions were by
fire.
Pseudo-Chrys.: It is plain then that the baptism [ed. note: Two
sentences about rebaptizing, wanting in some copies of the original,
are omitted by Aquinas. This comment on St. Matthew has apparently
passed successively through the hands of opposite controversialists
upon the Arian question. It may be observed that the Eunomians
rebaptized, and that the second General Council rejects their baptism.]
of Christ does not undo the baptism of John, but includes it in itself;
he who is baptized in Christ's name hath both baptisms, that of water
and that of the Spirit. for Christ is Spirit, and hath taken to Him the
body that He might give both bodily and spiritual baptism.
John's baptism does not include in it the baptism of Christ, because
the less cannot include the greater. Thus the Apostle having found
certain Ephesians baptized with John's baptism, baptized them again in
the name of Christ, because they had not been baptized in the Spirit:
thus Christ baptized a second time those who had been baptized by John,
as John himself declared he should, "I baptize you with water; but He
shall baptize you with the Spirit."
And yet they were not baptized twice but once; for as the baptism of
Christ was more than that of John, it was a new one given, not the same
repeated.
Hilary: He marks the time of our salvation and judgment in the Lord;
those who are baptized in the Holy Ghost it remains that they be
consummated by the fire of judgment.
Rabanus: By the fan is signified the separation of a just trial; that
it is in the Lord's hand, means, in His power,' as it is written, "The
Father hath committed all judgment to the Son."
Pseudo-Chrys.: "The floor," is the Church, "the barn," is the kingdom
of heaven, "the field," is the world. The Lord sends forth His Apostles
and other teachers, as reapers to reap all nations of the earth, and
gather them into the floor of the Church. Here were must be threshed
and winnowed, for all men are delighted in carnal things as grain
delights in the husk. But whoever is faithful and has the marrow of a
good heart, as soon as he has a light tribulation, neglecting carnal
things runs to the Lord; but if his faith be feeble, hardly with heavy
sorrow; and he who is altogether void of faith, however he may be
troubled, passes not over to God.
The wheat when first thrashed lies in one heap with chaff and straw,
and is after winnowed to separate it; so the faithful are mixed up in
one Church with the unfaithful; but persecution comes as a wind, that,
tossed by Christ's fan, they whose hearts were separate before, may be
also now separated in place. He shall not merely cleanse, but
"thoroughly cleanse;" therefore the Church must needs be tried in many
ways till this be accomplished.
And first the Jews winnowed it, then the Gentiles, now the heretics,
and after a time shall Antichrist thoroughly winnow it. For as when the
blast is gentle, only the lighter chaff is carried off, but the heavier
remains; so a slight wind of temptation carries off the worst
characters only; but should a greater storm arise, even those who seem
steadfast will depart. There is need then of heavier persecution that
the Church should be cleansed.
Remig.: This His floor, to wit, the Church, the Lord cleanses in this
life, both when by the sentence of the Priests the bad are put out of
the Church, and when they are cut off by death.
Rabanus: The cleansing of the floor will then be finally accomplished,
when the Son of Man shall send His Angels, and shall gather all
offences out of His kingdom.
Greg., Mor. 34. 5: After the threshing is finished in this life, in
which the grain now groans under the burden of the chaff, the fan of
the last judgment shall so separate between them, that neither shall
any chaff pass into the granary, nor shall the grain fall into the fire
which consumes the chaff.
Hilary: The wheat, i.e. the full and perfect fruit of the believer, he
declares, shall be laid up in heavenly barns; by the chaff he means the
emptiness of the unfruitful.
Rabanus: There is this difference between the chaff and the tares, in
that the chaff is produced of the same seed as the wheat, but the tares
from one of another kind. The chaff therefore are those who enjoy the
sacraments of the faith, but are not solid; the tares are those who in
profession as well as in works are separated from the lot of the good.
Remig.: The unquenchable fire is the punishment of eternal damnation;
either because it never totally destroys or consumes those it has once
seized on, but torments them eternally; or to distinguish it from
purgatorial fire which is kindled for a time and again extinguished.
Aug., de Cons. Evan., ii. 12: If any asks which were the actual words
spoken by John, whether those reported by Matthew, or by Luke, or by
Mark, it may be shewn, that there is no difficulty here to him who
rightly understands that the sense is essential to our knowledge of the
truth, but the words indifferent. And it is clear we ought not to deem
any testimony false, because the same fact is related by several
persons who were present in different words and different ways.
Whoever thinks that the Evangelists might have been so inspired by the
Holy Ghost that they should have differed among themselves neither in
the choice, nor the number, nor the order of their words, he does not
see that by how much the authority of the Evangelists is preeminent, so
much the more is to be by them established the veracity of other men in
the same circumstances. But the discrepancy may seem to be in the
thing, and not only in words, between, "I am not worthy to bear His
shoes," and "to loose His shoe-latchet." Which of these two expressions
did John use? He who has reported the very words will seem to have
spoken truth; he who has given other words, though he have not hid, or
been forgetful, yet had he said one thing for another.
But the Evangelists should be clear of every kind of falseness, not
only that of lying, but also that of forgetfulness. If then this
discrepancy be important, we may suppose John to have used both
expressions, either at different times, or both at the same time. But
if he only meant to express the Lord's greatness and his own humility,
whether he used one or the other the sense is preserved, though any one
should in his own words repeat the same profession of humility using
the figure of the shoes; their will and intention does not differ.
This then is a useful rule and one to be remembered, that it is no lie,
when one fairly represents his meaning whose speech one is recounting,
though one uses other words; if only one shews our meaning to be the
same with his. Thus understood it is a wholesome direction that we are
to enquire only after the meaning of the speaker.
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13. Then cometh Jesus from Galilee to Jordan unto John, to be baptized
of him.
14. But John forbad Him, saying, "I have need to be baptized of Thee,
and comest Thou to me?"
15. And Jesus answering said unto him, "Suffer it to be so now: for
thus it becometh us to fulfil all righteousness." Then he suffered Him.
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Gloss., non occ.: Christ having been proclaimed to the world by the
preaching of His forerunner, now after long obscurity will manifest
Himself to men.
Remig.: In this verse is contained person, place, time, and office.
Time, in the word, "Then."
Rabanus: That is, when He was thirty years old, shewing that none
should be ordained priest, or even to preach till He be of full age.
Joseph at thirty years was made governor of Egypt; David began to
reign, and Ezekiel his prophesying at the same age.
Chrys., Hom. 10, 1: Because after his baptism Christ was to put an end
to the Law, He therefore came to be baptized at this age, that having
so kept the Law, it might not be said that He cancelled it, because He
could not observe it.
Pseudo-Chrys.: "Then," that is when John preached, that He might
confirm his preaching, and Himself receive his witness. But as when the
morning-star has risen, the sun does not wait for that star to set, but
rising as it goes forward, gradually obscures its brightness; so Christ
waited not for John to finish his course, but appeared while he yet
taught.
Remig.: The Persons are described in the words, "came Jesus to John;"
that is, God to man, the Lord to His servant, the King to His soldier,
the Light to the lamp. The Place, "from Galilee to Jordan." Galilee
means transmigration.' Whoso then will be baptized, must pass from vice
to virtue, and humble himself in coming to baptism, for Jordan means,
descent.'
Ambrose, Ambrosiaster. Serm. x. 5: Scripture tells of many wonders
wrought at various times in this river; as that, among others, in the
Psalms, "Jordan was driven backwards;" [Ps 114:3] before the water was
driven back, now sins are turned back in its current; as Elijah divided
the waters of old, so Christ the Lord wrought in the same Jordan the
separation of sin.
Remig.: The office to be performed; "that He might be baptized of him;"
not baptism to the remission of sins, but to leave the water sanctified
for those after to be baptized.
Aug., non occ., cf. Ambrosiaster, Serm. 12. 4: The Saviour willed to be
baptized not that He might Himself be cleansed, but to cleanse the
water for us. [ed. note: This is the doctrine of S. Austin, in Joan.
iv. 14. Op. Imp. contr. Julian iv. 63. Ambros. in Luke ii, 83, &c. &c.
vid. Pusey on Baptism, p. 279. ed. 2]
From the time that Himself was dipped in the water, from that time has
He washed away all our sins in water. And let none wonder that water,
itself corporeal substance, is said to be effectual to the purification
of the soul; it is so effectual, reaching to and searching out the
hidden recesses of the conscience. Subtle and penetrating in its own
nature, made yet more so by Christ's blessing, it touches the hidden
springs of life, the secret places of the soul, by virtue of its
all-pervading dew. The course of blessing is even yet more penetrating
than the flow of waters. Thus the blessing which like a spiritual river
flows on from the Saviour's baptism, hath filled the basins of all
pools, and the courses of all fountains.
Pseudo-Chrys.: He comes to baptism, that He who has taken upon Him
human nature, may be found to have fulfilled the whole mystery of that
nature; not that He is Himself a sinner, but He has taken on Him a
nature that is sinful. And therefore though He needed not baptism
Himself, yet the carnal nature in others needed it.
Ambrose, Ambrosiaster, Serm. 12. 1: Also like a wise master inculcating
His doctrines as much by His own practice, as by word of mouth, He did
that which He commanded all His disciples to do.
Aug., in Joann. Tract. v. 2: He deigned to be baptized of John that the
servants might see with what readiness they ought to run to the baptism
of the Lord, when He did not refuse to be baptized of His servant.
Jerome: Also that by being Himself baptized, He might sanction the
baptism of John.
Chrys., Hom. 12: But since John's baptism was to repentance, and
therefore shewed the presence of sin, that none might suppose Christ's
coming to the Jordan to have been on this account, John cried to Him,
"I have need to be baptized of Thee, and comest Thou to me?"
As if he had said,
Pseudo-Chrys.: That Thou shouldest baptize me there is good cause, that
I may be made righteous and worthy of heaven; but that I should baptize
Thee, what cause is there? Every good gift comes down from heaven upon
earth, not ascends from earth to heaven.
Hilary: John reject Him from baptism as God; He teaches him, that it
ought to be performed on Him as man.
Jerome: Beautifully said is that "now," to shew that as Christ was
baptized with water by John, so John must be baptized by Christ with
the Spirit.
Or, suffer now that I who have taken the form of a servant should
fulfil all that low estate; otherwise know that in the day of judgment
thou must be baptized with my baptism.
Or, the Lord says, Suffer this now; I have also another baptism
wherewithal I must be baptized; thou baptizest Me with water, that I
may baptize thee for Me with thy own blood.'
Pseudo-Chrys.: In this he shews that Christ after this baptized John;
which is expressly told in some apocryphal books. [ed. note: Apocryphis
ap. Aquin. in secretioribus libris, in the present text of
Pseudo-Chrysost. The same opinion is imputed to S. Gregory Naz. S.
Austin, &c. but apparently without reason, vid. Tillemont Memoirs St.
Joan. B. note 7. It was an objection familiar with the heretics whether
the Apostles were baptized, vid. Tertull. in Bapt. 12]
Suffer now that I fulfil the righteousness of baptism in deed, and not
only in word; first submitting to it, and then preaching it; for "so it
becometh us to fulfil all righteousness." Not that by being baptized He
fulfils all righteousness, but "so," in the same manner, that is, as He
first fulfilled the righteousness of baptism by His deeds, and after
preached it, so He might all other righteousness, according to that of
the Acts, "All things that Jesus began both to do and to teach." [Acts
1:1]
Or thus, "all righteousness," according to the ordinance of human
nature; as He had before fulfilled the righteousness of birth, growth,
and the like.
Hilary: For by Him must all righteousness have been fulfilled, by whom
alone the Law could be fulfilled.
Jerome: "Righteousness;" but he adds neither of the Law;' nor of
nature,' that we may understand it of both.
Remig.: Or thus; "It becometh us to fulfil all righteousness," that is,
to give an example of perfect justification in baptism, without which
the gate of the kingdom of heaven is not opened. Hence let the proud
take an example of humility, and not scorn to be baptized by My humble
members when they see Me baptized by John My servant. That is true
humility which obedience accompanies; as it continues, "then he
suffered Him," that is, at last consented to baptize Him.
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16. And Jesus, when He was baptized, went up straightway out of the
water: and, lo, the heavens were opened unto Him, and He saw the Spirit
of God descending like a dove, and lighting upon Him.
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Ambrose, Ambrosiaster, Serm. 12. 4: For, as we have said, when the
Saviour was washed, then the water was cleansed for our baptism, that a
laver might be ministered to the people who were to come. Moreover, it
behoved that in Christ's baptism should be signified those things which
the faithful obtain by baptism.
Pseudo-Chrys.: This action of Christ's has a figurative meaning
pertaining to all who were after Him to be baptized; and therefore he
says, "straightway He ascended," and not simply "He ascended," for all
who are worthily baptized in Christ, straightway ascend from the water;
that is, make progress in virtues, and are carried on towards a
heavenly dignity. They who had gone down to the water carnal and sinful
sons of Adam, straightway ascend from the water spiritual sons of God.
But if some by their own faults make no progress after baptism, what is
that to the baptism?
Rabanus: As by the immersion of His body He dedicated the laver of
baptism, He has shewn that to us also, after baptism received, the
entrance to heaven is open and the Holy Spirit is given, as it follows,
"and the heavens were opened."
Jerome: Not by an actual cleaving of the visible element, but to the
spiritual eye, as Ezekiel also in the beginning of his book relates
that he saw them.
Pseudo-Chrys.: For had the actual creation of the heavens been opened,
he would not have said, "were opened to Him," for a physical opening
would have been open to all.
But some one will say, What, are the heavens then closed to the eye of
the Son of God, who even when on earth is present in heaven? But it
must be known, that as He was baptized according to the ordinance of
humanity that He had taken on Him, so the heavens were opened to His
sight as to His human nature, though as to His divine He was in heaven.
Remig.: But was this then the first time that the heavens were opened
to Him according to His human nature? The faith of the Church both
believes and holds that the heavens were no less open to him before
than after. It is therefore said here, that the heavens were opened,
because to all them who are born again the door of the kingdom of
heaven is opened.
Pseudo-Chrys.: Perhaps there were before some unseen obstacles which
hindered the souls of the dead from entering the skies. I suppose that
since Adam's sin no soul had mounted the skies, but the heavens were
continually closed. When, lo! on Christ's baptism they were again
opened; after He had overcome by the Cross the great tyrant death,
henceforward the heaven, never more to be closed, needed not gates, so
that the Angels say not, Open ye gates,' for they were open, but "take
away the gates." [Ps 24:7]
Or the heavens are opened to the baptized, and they see those things
which are in heaven, not by seeing them with the bodily eye, but by
believing with the spiritual eye of faith.
Or thus; The heavens are the divine Scriptures, which all read but all
do not understand, except they who have been so baptized as to receive
the Holy Spirit. Thus the Scriptures of the Prophets were at the first
sealed to the Apostles, but after they had received the Holy Spirit,
all Scripture was opened to them.
However, in whatever way we interpret, the heavens were opened to Him,
that is to all, on His account; as if the Emperor were to say to any
one preferring a petition for another, This boon I grant not to him but
to you; that is, to him, for your sake.
Gloss. non occ.: Or, so bright a glory shone round about Christ, that
the blue concave seemed to be actually cloven.
Chrys.: But though you see it not, be not therefore unbelieving, for in
the beginnings of spiritual matters sensible visions are always
offered, for their sakes who can form no idea of things that have no
body; which if they occur not in later times, yet faith may be
established by those wonders once wrought.
Remig.: As to all those who by baptism are born again, the door of the
kingdom of heaven is opened, so all in baptism receive the gifts of the
Holy Spirit.
Aug., App. Serm. 135. 1: Chris after He had been once born among men,
is born a second time in the sacraments, that as we adore Him then born
of a pure mother, so we may now receive Him immersed in pure water. His
mother brought forth her Son, and is yet virgin; the wave washed
Christ, and is holy. Lastly, that Holy Spirit which was present to Him
in the womb, now shone round Him in the water, He who then made Mary
pure, now sanctifies the waters.
Pseudo-Chrys.: The Holy Ghost took the likeness of a dove, as being
more than other animals susceptible of love. All other forms of
righteousness which the servants of God have in truth and verity, the
servants of the Devil have in spurious imitation; the love of the Holy
Spirit alone an unclean spirit cannot imitate. And the Holy Ghost has
therefore reserved to Himself this special manifestation of love,
because by no testimony is it so clearly seen where He dwells as by the
grace of love.
Rabanus, ap. Anselm: Seven excellencies in the baptized are figured by
the dove. The dove has her abode near the rivers, that when the hawk is
seen, she may dive under water and escape; she chooses the better
grains of corn; she feeds the young of other birds; she does not tear
with her beak; she lacks a gall; she has her rest in the caverns of the
rocks; for her song she has a plaint.
Thus the saints dwell beside the streams of Divine Scripture, that they
may escape the assaults of the Devil; they choose wholesome doctrine,
and not heretical for their food; they nourish by teaching and example,
men who have been the children of the Devil, i.e. the imitators; they
do not pervert good doctrine by tearing it to pieces as the heretics
do; they are without hate irreconcileable; they build their nest in the
wounds of Christ's death, which is to them a firm rock, that is their
refuge and hope; as others delight in song, so do they in groaning for
their sin.
Chrys.: It is moreover an allusion to ancient history; for in the
deluge this creature appeared bearing an olive branch, and tidings of
rest to the world. All which things were a type of things to come. For
now also a dove appears pointing out to us our liberator, and for an
olive branch bringing the adoption of the human race.
Aug., de Trin., ii, 5: It is easy to understand how the Holy Ghost
should be said to be sent, when as it were a dove in visible shape
descended on the Lord; that is, there was created a certain appearance
for the time in which the Holy Spirit might be visibly shewn. And this
operation thus made visible and offered to mortal view, is called the
mission of the Holy Spirit, not that His invisible substance was seen,
but that the hearts of men might be roused by the external appearance
to contemplate the unseen eternity.
Yet this creature in the shape of which the Spirit appeared, was not
taken into unity of person, as was that human shape taken of the
Virgin. For neither did the Spirit bless the dove, nor unite it with
Himself for all eternity, in unity of person. Further, though that dove
is called the Spirit, so far as to shew that in this dove was a
manifestation of the Spirit, yet can we not say of the Holy Spirit that
He is God and dove, as we say of the Son that He is God and man; and
yet it is not as we say of the Son that He is "the Lamb of God," as not
only has John Baptist declared, but as John the Evangelist saw the
vision of the Lamb slain in the Apocalypse. For this was a prophetic
vision, not put before the bodily eyes in bodily shape, but seen in the
Spirit in spiritual images.
But concerning this dove none ever doubted that is was seen with the
bodily eye; not that we say the Spirit is a dove as we say Christ is a
Rock; (for "that Rock was Christ.) [1 Cor 10:4] For that Rock already
existed as a creature, and from the resemblance of its operation was
called by the name of Christ, (whom it figured;) not so this dove,
which was created at the moment for this single purpose.
It seems to me to be more like the flame which appeared to Moses in the
bush, or that which the people followed in the wilderness, or to the
thunderings and lightnings which were when the Law was given from the
mount. For all these were visible objects intended to signify
something, and then to pass away. For that such forms have been from
time to time seen, the Holy Spirit is said to have been sent; but these
bodily forms appeared for the time to shew what was required, and then
ceased to be.
Jerome: It sat on the head of Jesus, that none might suppose the voice
of the Father spoken to John, and not to the Lord.
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17. And lo a voice from heaven, saying, "This is my beloved Son, in
whom I am well pleased."
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Aug., non occ.: Not as before by Moses and the Prophets, neither in
type or figure did the Father teach that the Son should come, but
openly shewed Him to be already come, "This is my Son."
Hilary: Or, that from these things thus fulfilled upon Christ, we might
learn that after the washing of water the Holy Spirit also descends on
us from the heavenly gates, on us also is shed an unction of heavenly
glory, and an adoption to be the sons of God, pronounced by the
Father's voice.
Jerome: The mystery of the Trinity is shewn in this baptism. the Lord
is baptized; the Spirit descends in the shape of a dove; the voice of
the Father is heard giving testimony to the Son.
Ambrose, Ambrosiaster, Serm. 10. 1: And no wonder that the mystery of
the Trinity is not wanting to the Lord's laver, when even our laver
contains the sacrament of the Trinity. The Lord willed to shew in His
own case what He was after to ordain for men.
Pseudo-Aug., Fulgent. de Fide ad Petrum. c. 9: Though Father, Son, and
Holy Ghost are one nature, yet do thou hold most firmly that They be
Three Persons; that it is the Father alone who said, "this is my
beloved Son;" the Son alone over whom that voice of the Father was
heard; and the Holy Ghost alone who in the likeness of a dove descended
on Christ at His baptism.
Aug., de Trin. 4. 21: Here are deeds of the whole Trinity. In their own
substance indeed Father, Son, and Holy Spirit are One without interval
of either place or time; but in my mouth they are three separate words,
and cannot be pronounced at the same time, and in written letters they
fill each their several places. By this comparison may be understood
how the Trinity in Itself indivisible may be manifested dividedly in
the likeness of a visible creation. That the voice is that of the
Father only is manifest from the words, "This is my Son."
Hilary, de Trin. iii. 11: He witnesses that He is His Son not in name
merely, but in very kindred. Sons of God are we many of us; but not as
He is a Son, a proper and true Son, in verity, not in estimation, by
birth, not adoption.
Aug., in Joann. tr. 14. 11: The Father loves the Son, but as a father
should, not as a master may love a servant; and that as an own Son, not
an adopted; therefore He adds, "in whom I am well-pleased."
Remig.: Or if it be referred to the human nature of Christ, the sense
is, I am pleased in Him, whom alone I have found without sin. Or
according to another reading, "It hath pleased me" to appoint Him, by
whom to perform those things I would perform, i.e. the redemption of
the human race.
Aug., de Cons. Evan., ii, 14: These words Mark and Luke give in the
same way; in the words of the voice that came from Heaven, their
expression varies though the sense is the same. For both the words as
Matthew gives them, "This is my beloved Son," and as the other two,
"Thou art my beloved Son," express the same sense in the speaker; (and
the heavenly voice, no doubt, uttered one of these,) but one shews an
intention of addressing the testimony thus borne to the Son to those
who stood by; the other of addressing it to Himself, as if speaking to
Christ He had said, "This is my Son." Not that Christ was taught what
He knew before, but they who stood by heard it, for whose sake the
voice came.
Again, when one says, "in whom I am well-pleased;" another, "in thee it
hath pleased me," if you ask which of these was actually pronounced by
that voice; take which you will, only remembering that those who have
not related the same words as were spoken have related the same sense.
That God is well-pleased with His Son is signified in the first; that
the Father is by the Son pleased with men is conveyed in the second
form, "in thee it hath well-pleased me."
Or you may understand this to have been the one meaning of all the
Evangelists, In Thee have I put My good pleasure, i.e. to fulfil all My
purpose.
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Chapter 4
1. Then was Jesus led up of the Spirit into the wilderness to be
tempted of the Devil.
2. And when He had fasted forty days and forty nights, He was afterward
an hungred.
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Pseudo-Chrys.: The Lord being baptized by John with water, is led by
the Spirit into the wilderness to be baptized by the fire of
temptation. Then,' i.e. when the voice of the Father had been given
from heaven.
Chrys., Hom. 13: Whoever thou art then that after thy baptism sufferest
grievous trials, be not troubled thereat; for this thou receivedst
arms, to fight, not to sit idle. God does not hold all trial from us;
first, that we may feel that we are become stronger; secondly, that we
may not be puffed up by the greatness of the gifts we have received;
thirdly, that the Devil may have experience that we have entirely
renounced him; fourthly, that by it we may be made stronger; fifthly,
that we may receive a sign of the treasure entrusted to us; for the
Devil would not come upon us to tempt us, did he not see us advanced to
greater honours.
Hilary: The Devil's snares are chiefly spread for the sanctified,
because a victory over the saints is more desired than over others.
Greg., Hom. in Ev., 16, 1: Some doubt what Spirit it was that led Jesus
into the desert, for that it is said after, "The Devil took him into
the holy city." But true and without question agreeable to the context
is the received opinion, that it was the Holy Spirit; that His own
Spirit should lead Him thither where the evil spirit should find Him
and try Him.
Aug., de Trin., 4, 13: Why did He offer Himself to temptation? That He
might be our mediator in vanquishing temptation not by aid only, but by
example.
Pseudo-Chrys.: He was led by the Holy Spirit, not as an inferior at the
bidding of a greater. For we say, "led," not only of him who is
constrained by a stronger than he, but also of him who is induced by
reasonable persuasion; as Andrew "found his brother Simon, and brought
him to Jesus."
Jerome: "Led," not against His will, or as a prisoner, but as by a
desire for the conflict.
Pseudo-Chrys.: The Devil comes against men to tempt them, but since He
could not come against Christ, therefore Christ came against the Devil.
Greg.: We should know that there are three modes of temptation;
suggestion, delight, and consent; and we when we are tempted commonly
fall into delight or consent, because being born of the sin of the
flesh, we bear with us whence we afford strength for the contest; but
God who incarnate in the Virgin's womb came into the world without sin,
carried within Him nothing of a contrary nature. He could then be
tempted by suggestion; but the delight of sin never gnawed His soul,
and therefore all that temptation of the Devil was without not within
Him.
Chrys.: The Devil is wont to be most urgent with temptation, when he
sees us solitary; thus it was in the beginning he tempted the woman
when he found her without the man, and now too the occasion is offered
to the Devil, by the Saviour's being led into the desert.
Gloss. ap. Anselm: This desert is that between Jerusalem and Jericho,
where the robbers used to resort. It is called Hammaim, i.e. of blood,'
from the bloodshed which these robbers caused there; hence the man was
said (in the parable) to have fallen among robbers as he went down from
Jerusalem to Jericho, being a figure of Adam, who was overcome by
daemons. It was therefore fit that the place where Christ overcame the
Devil, should be the same in which the Devil in the parable overcomes
man.
Pseudo-Chrys.: Not Christ only is led into the desert by the Spirit,
but also all the sons of God who have the Holy Spirit. For they are not
content to sit idle, but the Holy Spirit stirs them to take up some
great work, i.e. to go out into the desert where they shall meet with
the Devil; for there is no righteousness wherewith the Devil is
pleased.
For all good is without the flesh and the world, because it is not
according to the will of the flesh and the world. To such a desert then
all the sons of God go out that they may be tempted.
For example, if you are unmarried, the Holy Spirit has by that led you
into the desert, that is, beyond the limits of the flesh and the world,
that you may be tempted by lust. But he who is married is unmoved by
such temptation. Let us learn that the sons of God are not tempted but
when they have gone forth into the desert, but the children of the
Devil whose life is in the flesh and the world are then overcome and
obey; the good man, having a wife is content; the bad, though he have a
wife is not therewith content, and so in all other things.
The children of the Devil go not out to the Devil that they may be
tempted. For what need that he should seek the strife who desires not
victory? But the sons of God having more confidence and desirous of
victory, go forth against him beyond the boundaries of the flesh. For
this cause then Christ also went out to the Devil, that He might be
tempted of him.
Chrys.: But that you may learn how great a good is fasting, and what a
mighty shield against the Devil, and that after baptism you ought to
give attention to fasting and not to lusts, therefore Christ fasted,
not Himself needing it, but teaching us by His example.
Pseudo-Chrys.: And to fix the measure of our quadragesimal fast, be
fasted forty days and forty nights.
Chrys.: But He exceeded not the measure of Moses and Elias, lest it
should bring into doubt the reality of His assumption of the flesh.
Greg., Hom. in Ev., 16, 5: The Creator of all things took no food
whatever during forty days. We also, at the season of Lent as much as
in us lies afflict our flesh by abstinence. The number forty is
preserved, because the virtue of the decalogue is fulfilled in the
books of the holy Gospel; and ten taken four times amounts to forty.
Or, because in this mortal body we consist of four elements by the
delights of which we go against the Lord's precepts received by the
decalogue. And as we transgress the decalogue through the lusts of this
flesh, it is fitting that we afflict the flesh forty-fold.
Or, as by the Law we offer the tenth of our goods, so we strive to
offer the tenth of our time. And from the first Sunday of Lent to the
rejoicing of the paschal festival is a space of six weeks, or forty-two
days, subtracting from which the six Sundays which are not kept there
remain thirty-six. Now as the year consists of three hundred and
sixty-five, by the affliction of these thirty-six we give the tenth of
our year to God.
Aug., Lib. 83. Quest. q. 81: Otherwise; The sum of all wisdom is to be
acquainted with the Creator and the creature. The Creator is the
Trinity, Father, Son, and Holy Ghost; the creature is partly invisible,
- as the soul to which we assign a threefold nature, (as in the command
to love God with the whole heart, mind, and soul,) - partly visible as
the body, which we divide into four elements; the hot, the cold, the
liquid, the solid. The number ten then, which stands for the whole law
of life, taken four times, that is, multiplied by that number which we
assign for the body, because by the body the law is obeyed or
disobeyed, makes the number forty. All the aliquot parts in this
number, viz. 1, 2, 4, 5, 8, 10, 20, taken together make up the number
50. Hence the time of our sorrow and affliction is fixed at forty days;
the state of blessed joy which shall be hereafter is figured in the
quinquagesimal festival, i.e. the fifty days from Easter to Pentecost.
Aug., Serm. 210, 2: Not however because Christ fasted immediately after
having received baptism, are we to suppose that He established a rule
to be observed, that we should fast immediately after His baptism. But
when the conflict with the tempter is sore, then we ought to fast, that
the body may fulfil its warfare by chastisement, and the soul obtain
victory by humiliation.
Pseudo-Chrys.: The Lord knew the thoughts of the Devil, that he sought
to tempt Him; he had heard that Christ had been born into this world
with the preaching of Angels, the witness of shepherds, the inquiry of
the Magi, and the testimony of John. Thus the Lord proceeded against
him, not as God, but as man, or rather both as God and man. For in
forty days of fasting not to have been "an hungred" was not as man; to
be ever "an hungred" was not as God. He was "an hungred" then that the
God might not be certainly manifested, and so the hopes of the Devil in
tempting Him be extinguished, and His own victory hindered.
Hilary: He was "an hungred," not during the forty days, but after them.
Therefore when the Lord hungred, it was not that the effects of
abstinence then first came upon Him, but that His humanity was left to
its own strength. For the Devil was to be overcome, not by the God, but
by the flesh. By this was figured, that after those forty days which He
was to tarry on earth after His passion were accomplished, He should
hunger for the salvation of man, at which time He carried back again to
God His Father the expected gift, the humanity which He had taken on
Him.
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3. And when the Tempter came to Him, he said, "If Thou be the Son of
God, command that these stones be made bread."
4. But He answered and said, "It is written, Man shall not live by
bread alone, but by every word that proceedeth out of the mouth of
God.' "
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Pseudo-Chrys.: The Devil who had begun to despair when he saw that
Christ fasted forty days, now again began to hope when he saw that "he
was an hungred;" and "then the tempter came to him." If then you shall
have fasted and after been tempted, say not, I have lost the fruit of
my fast; for though it have not availed to hinder temptation, it will
avail to hinder you from being overcome by temptation.
Greg.: If we observe the successive steps of the temptation, we shall
be able to estimate by how much we are freed from temptation. The old
enemy tempted the first man through his belly, when he persuaded him to
eat of the forbidden fruit; through ambition when he said, "Ye shall be
as gods;" through covetousness when he said, "Knowing good and evil;"
for there is a covetousness not only of money, but of greatness, when a
high estate above our measure is sought.
By the same method in which he had overcome the first Adam, in that
same was he overcome when he tempted the second Adam. He tempted
through the belly when he said, "Command that these stones become
loaves;" through ambition when he said, "If thou be the Son of God,
cast thyself down from hence;" through covetousness of lofty condition
in the words, "All these things will I give thee."
Ambrose, Ambros. in Luc., c. 4. 3: He begins with that which had once
been the means of his victory, the palate; "If thou be the Son of God,
command that these stones become loaves." What means such a beginning
as this, but that he knew that the Son of God was to come, yet believed
not that He was come on account of His fleshly infirmity. His speech is
in part that of an enquirer, in part that of a tempter; he professes to
believe Him God, he strives to deceive Him as man.
Hilary: And therefore in the temptation he makes a proposal of such a
double kind by which His divinity would be made known by the miracle of
the transformation, the weakness of the man deceived by the delight of
food.
Jerome: But thou art caught, O Enemy, in a dilemma. If these stones can
be made bread at His word, your temptation is vain against one so
mighty. If He cannot make them bread, your suspicions that this is the
Son of God must be vain.
Pseudo-Chrys.: But as the Devil blinds all men, so is he now invisibly
made blind by Christ. He found Him "an hungred" at the end of forty
days, and knew not that He had continued through those forty without
being hungry. When he suspected Him not to be the Son of God, he
considered not that the mighty Champion can descend to things that be
weak, but the weak cannot ascend to things that are high.
We may more readily infer from His not being "an hungred" for so many
days that He is God, than from His being "an hungred" after that time
that He is man. But it may be said, Moses and Elias fasted forty days,
and were men. But they hungred and endured, He for the space of forty
days hungred not, but afterwards. To be hungry and yet refuse food is
within the endurance of man; not be hungry belongs to the Divine nature
only.
Jerome: Christ's purpose was to vanquish by humility;
Leo, Serm. 39, 3: hence he opposed the adversary rather by testimonies
out of the Law, than by miraculous powers; thus at the same time giving
more honour to man, and more disgrace to the adversary, when the enemy
of the human race thus seemed to be overcome by man rather than by God.
Greg.: So the Lord when tempted by the Devil answered only with
precepts of Holy Writ, and He who could have drowned His tempter in the
abyss, displayed not the might of His power; giving us an example, that
when we suffer any thing at the hands of evil men, we should be stirred
up to learning rather than to revenge.
Pseudo-Chrys.: He said not, I live not,' but, "Man doth not live by
bread alone," that the Devil might still ask, "If thou be the Son of
God." If He be God, it is as though He shunned to display what He had
power to do; if man, it is a crafty will that His want of power should
not be detected.
Rabanus: This verse is quoted from Deuteronomy. [margin note: c. 8. 3]
Whoso then feeds not on the Word of God, he lives not; as the body of
man cannot live without earthly food, so cannot his soul without God's
word. This word is said to proceed out of the mouth of God, where he
reveals His will by Scripture testimonies.
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5. Then the Devil taketh Him up into the holy city, and setteth Him on
a pinnacle of the temple,
6. And saith unto Him, "If Thou be the Son of God, cast Thyself down;
for it is written, He shall give His Angels charge concerning Thee:'
and in their hands they shall bear Thee up, lest at any time Thou dash
Thy foot against a stone."
7. Jesus said unto Him, "It is written again, Thou shalt not tempt the
Lord thy God.' "
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Pseudo-Chrys.: From this first answer of Christ, the Devil could learn
nothing certain whether He were God or man; he therefore betook him to
another temptation, saying within himself; This man who is not sensible
of the appetite of hunger, if not the Son of God, is yet a holy man;
and such do attain strength not to be overcome by hunger; but when they
have subdued every necessity of the flesh, they often fall by desire of
empty glory. Therefore he began to tempt Him by this empty glory.
Jerome: "Took him," not because the Lord was weak, but the enemy proud;
he imputed to a necessity what the Saviour did willingly.
Rabanus: Jerusalem was called the Holy City, for in it was the Temple
of God, the Holy of holies, and the worship of the one God according to
the law of Moses.
Remig.: This shews that the Devil lies in wait for Christ's faithful
people even in the sacred places.
Gregory: Behold when it is said that this God was taken by the Devil
into the holy city, pious ears tremble to hear, and yet the Devil is
head and chief among the wicked; what wonder that He suffered Himself
to be led up a mountain by the wicked one himself, who suffered Himself
to be crucified by his members.
Gloss. ord.: The Devil places us on high places by exalting with pride,
that he may dash us to the ground again.
Remig.: The "pinnacle" is the seat of the doctors; for the temple had
not a pointed roof like our houses, but was flat on the top after the
manner of the country of Palestine, and in the temple were three
stories. It should be known that "the pinnacle" was on the floor, and
in each story was one pinnacle. Whether then he placed Him on the
pinnacle in the first story, or that in the second, or the third, he
placed Him whence a fall was possible.
Gloss. ord.: Observe here that all these things were done with bodily
sense, and by careful comparison of the context it seems probable that
the Devil appeared in human form.
Pseudo-Chrys.: Perhaps you may say, How could he in the sight of all
place Him bodily upon the temple? Perhaps the Devil so took Him as
though He were visible to all, while He, without the Devil being aware
of it, made Himself invisible.
Gloss, ap. Anselm: He set Him on a pinnacle of the temple when he would
tempt Him through ambition, because in this seat of the doctors he had
before taken many through the same temptation, and therefore thought
that when set in the same seat, He might in like manner be puffed up
with vain pride.
Jerome: In the several temptations the single aim of the Devil is to
find if He be the Son of God, but he is so answered as at last to
depart in doubt; He says, "Cast thyself," because the voice of the
Devil, which is always called men downwards, has power to persuade
them, but may not compel them to fall.
Pseudo-Chrys.: How does he expect to discover by this proposition
whether He be the Son of God or not? For to fly through the air is not
proper to the Divine nature, for it is not useful to any. If then any
were to attempt to fly when challenged to it, he would be acting from
ostentation, and would belong rather to the Devil than to God. If it is
enough to a wise man to be what he is, and he has no wish to seem what
he is not, how much more should the Son of God hold it not necessary to
shew what He is; He of whom none can know so much as He is in Himself?
Ambrose: But as Satan transfigures himself into an Angel of light, and
spreads a snare for the faithful, even from the divine Scriptures, so
now he uses its texts, not to instruct but to deceive.
Jerome: This verse we read in the ninetieth Psalm, [Ps 91:11] but that
is a prophecy not of Christ, but of some holy man, so the Devil
interprets Scripture amiss.
Pseudo-Chrys.: For the Son of God in truth is not borne of Angels, but
Himself bears them, or if He be borne in their arms, it is not from
weakness, lest He dash His foot against a stone, but for the honour. O
thou Devil, thou hast read that the Son of God is borne in Angels'
arms, hast thou not also read that He shall tread upon the asp and
basilisk? But the one text he brings forward as proud, the other he
omits as crafty.
Chrys.: Observe that Scripture is brought forward by the Lord only with
an apt meaning, but by the Devil irreverently; for that where it is
written, "He shall give his Angels charge over thee," is not an
exhortation to cast Himself headlong.
Gloss. ap. Anselm: We must explain thus; Scripture says of any good
man, that He has given it in charge to His Angels, that is to His
ministering spirits, to bear him in their hands, i.e. by their aid to
guard him that he dash not his foot against a stone, i.e. keep his
heart that it stumble not at the old law written in tables of stone.
Or by the stone may be understood every occasion of sin and error.
Rabanus: It should be noted, that though our Saviour suffered Himself
to be placed by the Devil on a pinnacle of the temple, yet refused to
come down also at his command, giving us an example, that whosoever
bids us ascend the strait way of truth we should obey. But if he would
again cast us down from the height of truth and virtue to the depth of
error we should not hearken to him.
Jerome: The false Scripture darts of the Devil He brands with the true
shield of Scripture.
Hilary: Thus beating down the efforts of the Devil, He professes
Himself both God and Lord.
Pseudo-Chrys.: Yet He says not, Thou shalt not tempt me thy Lord God;
but, "Thou shalt not tempt the Lord thy God;" which every man of God
when tempted by the Devil might say; for whoso tempts a man of God,
tempts God.
Rabanus: Otherwise, it was a suggestion to Him, as man, that He should
seek by requiring some miracle to know the greatness of God's power.
Aug., contr. Faust., 22, 36: It is a part of sound doctrine, that when
man has any other means, he should not tempt the Lord his God.
Theod. non occ.: And it is to tempt God, in any thing to expose one's
self to danger without cause.
Jerome: It should be noted, that the required texts are taken from the
book of Deuteronomy only, that He might shew the sacraments of the
second Law.
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8. Again, the Devil taketh Him up into an exceeding high mountain, and
sheweth Him all the kingdoms of the world, and the glory of them;
9. And saith unto Him, "All these things will I give Thee, if Thee wilt
fall down and worship me."
10. Then saith Jesus unto him, "Get thee hence, Satan: for it is
written, Thou shalt worship the Lord thy God, and Him only shalt thou
serve.' "
11. Then the Devil leaveth Him, and, behold Angels came and ministered
unto Him.
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Pseudo-Chrys.: The Devil, left in uncertainty by this second reply,
passes to a third temptation. Christ had broken the nets of appetite,
had passed over those of ambition, he now spreads for Him those of
covetousness; "He taketh him up into a very high mountain," such as in
going round about the earth he had noticed rising above the rest. The
higher the mountain, the wider the view from it.
He shews Him not so as that they truly saw the very kingdoms, cities,
nations, their silver and their gold; but the quarters of the earth
where each kingdom and city lay. As suppose from some high ground I
were to point out to you, see there lies Rome, there Alexandria; you
are not supposed to see the towns themselves, but the quarter in which
they lie. Thus the Devil might point out the several quarters with his
finger, and recount in words the greatness of each kingdom and its
condition; for that is said to be shewn which is in any way presented
to the understanding.
Origen, in Luc., Hom. 30: We are not to suppose that when he shewed him
the kingdoms of the world, he presented before Him the kingdom of
Persia, for instance, or India; but he shewed his own kingdom, how he
reigns in the world, that is, how some are governed by fornication,
some by avarice.
Remig.: By "their glory," is meant, their gold and silver, precious
stones and temporal goods.
Rabanus: The Devil shews all this to the Lord, not as though he had
power to extend his vision or shew Him any thing unknown. But setting
forth in speech as excellent and pleasant, that vain worldly pomp
wherein himself delighted, he thought by suggestion of it, to create in
Christ a love of it.
Gloss. ord.: He saw not, as we see, with the eye of lust, but as a
physician looks on disease without receiving any hurt.
Jerome: An arrogant and vain vaunt; for he hath not the power to bestow
all kingdoms, since many of the saints have, we know, been make kings
of God.
Pseudo-Chrys.: But such things as are gotten by iniquity in this world,
as riches, for instance, gained by fraud or perjury, these the Devil
bestows. The Devil therefore cannot give riches to whom he will, but to
those only who are willing to receive them of him.
Remig.: Wonderful infatuation in the Devil! To promise earthly kingdoms
to Him who gives heavenly kingdoms to His faithful people, and the
glory of earth to Him who is Lord of the glory of heaven!
Ambrose, in Luc., c. iv, 11: Ambition has its dangers at home; that it
may govern, it is first others' slave; it bows in flattery that it may
rule in honour; and while it would be exalted, it is made to stoop.
Gloss. non occ.: See the Devil's pride as of old. In the beginning he
sought to make himself equal with God, now he seeks to usurp the
honours due to God, saying, "If thou wilt fall down and worship me."
Who then worships the Devil must first fall down.
Pseudo-Chrys.: With these words He puts an end to the temptations of
the Devil, that they should proceed not further.
Jerome: The Devil and Peter are not, as many suppose, condemned to the
same sentence. To Peter it is said, "Get thee behind me, Satan;" i.e.
follow thou behind Me who art contrary to My will. But here it is, "Go,
Satan," and is not added, behind Me,' that we may understand "into the
fire prepared for thee and thy angels."
Remig.: Other copies read, "Get thee behind me;" i.e. remember thee in
what glory thou wast created, and into what misery thou hast fallen.
Pseudo-Chrys.: Observe how Christ when Himself suffered wrong at the
hands of the Devil, being tempted of him, saying, "If thou be the Son
of God, cast thyself down," yet was not moved to chide the Devil. But
now when the Devil usurps the honour of God, he is wroth, and drives
him away, saying, "Go thy way, Satan;" that we may learn by His example
to bear injuries to ourselves with magnanimity, but wrongs to God, to
endure not so much as to hear; for to be patient under our own wrongs
is praiseworthy, to dissemble when God is wronged is impiety.
Jerome: When the Devil says to the Saviour, "If thou wilt fall down and
worship me," he is answered by the contrary declaration, that it more
becomes him to worship Jesus as his Lord and God.
Aug., cont. Serm. Arian, 29: The one Lord our God is the Holy Trinity,
to which alone we justly owe the service of piety.
Aug., City of God, book 10, ch. 1: By service is to be understood the
honour due to God; as our version renders the Greek words, latria,'
wherever it occurs in Scripture, by service' (servitus), but that
service which is due to men (as where the Apostle bids slaves be
subject to their master) is in Greek called dulia;' while latria,'
always, or so often that we say always, is used of that worship which
belongs to God.
Pseudo-Chrys.: The Devil, we may fairly suppose, did not depart in
obedience to the command, but the Divine nature of Christ, and the Holy
Spirit which was in Him drove him thence, and "then the Devil left
him." Which also serves for our consolation, to see that the Devil does
not tempt the men of God so long as he wills, but so long as Christ
suffers. And though He may suffer him to tempt for a short time, yet in
the end He drives him away because of the weakness of our nature.
Aug., City of God, book 9, ch. 21: After the temptation the Holy
Angels, to be dreaded of all unclean spirits, ministered to the Lord,
by which it was made yet more manifest to the daemons how great was His
power.
Pseudo-Chrys.: He says not Angels descended from heaven,' that it may
be known that they were ever on the earth to minister to Him, but had
now by the Lord's command departed from Him, to give opportunity for
the Devil to approach, who perhaps when he saw Him surrounded by Angels
would not have come near Him.
But in what matters they ministered to Him, we cannot know, whether in
the healing diseases, or purifying souls, or casting out daemons; for
all these things He does by the ministration of Angels, so that what
they do, Himself appears to do. However it is manifest, that they did
not now minister to Him because His weakness needed it, but for the
honour of His power; for it is not said that they succoured Him,' but
that they "ministered to Him."
Gregory, non occ. vid. in Ezek. i. 8. n. 24. in 1 Reg. i. I. n. 1. 2:
In these things is shewn the twofold nature in one person; it is the
man whom the Devil tempts; the same is God to whom Angels minister.
Pseudo-Chrys.: Now let us shortly review what is signified by Christ's
temptations. The fasting is abstinence from things evil, hunger is the
desire of evil, bread is the gratification of the desire. He who
indulges himself in any evil thing, turns stones into bread. Let him
answer to the Devil's persuasions that man does not live by the
indulgence of desire alone, but by keeping the commands of God. When
any is puffed up as though he were holy he is led to the temple, and
when he esteems himself to have reached the summit of holiness he is
set on a pinnacle of the temple. And this temptation follows the first,
because victory over temptation begets conceit.
But observe that Christ had voluntarily undertaken the fasting; but was
led to the temple by the Devil; therefore do you voluntarily use
praiseworthy abstinence, but suffer yourself not to be exalted to the
summit of sanctity; fly high-mindedness, and you will not suffer a
fall.
The ascent of the mountain is the going forward to great riches, and
the glory of this world which springs from pride of heart. When you
desire to become rich, that is, to ascend the mountain, you begin to
think of the ways of gaining wealth and honours, then the prince of
this world is shewing you the glory of his kingdom.
In the third place He provides you reasons, that if you seek to obtain
all these things, you should serve him, and neglect the righteousness
of God.
Hilary: When we have overcome the Devil and bruised his head, we see
that Angels' ministry and the offices of heavenly virtues will not be
wanting in us.
Aug., de Cons. Evan., ii, 16: Luke has not given the temptations in the
same order as Matthew; so that we do not know whether the pinnacle of
the temple, or the ascent of the mountain, was first in the action; but
it is of no importance, so long as it is only clear that all of them
were truly done.
Gloss. ap. Anselm: Though Luke's order seems the more historical;
Matthew relates the temptations as they were done to Adam.
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12. Now when Jesus had heard that John was cast into prison, He
departed into Galilee;
13. And leaving Nazareth, He came and dwelt in Capernaum, which is upon
the sea coast, in the borders of Zabulon and Nephthalim:
14. That is might be fulfilled which was spoken by Esaeas the prophet,
saying,
15. "The land of Zabulon, and the land of Naphthalim, by the way of the
sea, beyond Jordan, Galilee of the Gentiles;
16. The people which sat in darkness saw great light; and to them which
sat in the region and shadow of death light is sprung up.
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Rabanus: Matthew having related the forty days' fast, the temptation of
Christ, and the ministry of Angels, proceeds, "Jesus having heard that
John was cast into prison."
Pseudo-Chrys.: By God without doubt, for none can effect any thing
against a holy man, unless God deliver him up. "He withdrew into
Galilee," that is, out of Judaea; both that He might reserve His
passion to the fit time, and that He might set us an example of flying
from danger.
Chrys.: It is not blameworthy not to throw one's self into peril, but
when one has fallen into it, not to endure manfully. He departed from
Judaea both to soften Jewish animosity, and to fulfil a prophecy,
seeking moreover to fish for those masters of the world who dwelt in
Galilee.
Note also how when He would depart to the Gentiles, He received good
cause from the Jews; His forerunner was thrown into prison, which
compelled Jesus to pass into Galilee of the Gentiles.
Gloss. ap. Anselm: He came as Luke writes to Nazareth, where He had
been brought up, and there entering into the synagogue, He read and
spoke many things, for which they sought to throw Him down from the
rock, and thence He went to Capernaum; for which Matthew has only, "And
leaving the town of Nazareth, He came and dwelt at Capernaum."
Gloss. ord.: Nazareth is a village in Galilee near Mount Tabor;
Capernaum a town in Galilee of the Gentiles near the Lake of
Gennesaret; and this is the meaning of the word, "on the sea coast."
He adds further "in the borders of Zabulon and Naphtali," where was the
first captivity of the Jews by the Assyrians. Thus where the Law was
first forgotten, there the Gospel was first preached; and from a place
as it were between the two it was spread both to Jews and Gentiles.
Remig.: He left one, viz. Nazareth, that He might enlighten more by His
preaching and miracles. Thus leaving an example to all preachers that
they should preach at a time and in places where they may do good, to
as many as possible. In the prophecy, the words are these - "At that
first time the land of Zabulon and the land of Naphtali was lightened,
and at the last time was increased the way of the sea beyond Jordan,
Galilee of the Gentiles." [Isa 9:1]
Jerome, Hieron. in Esai. c. 9. 1: They are said at the first time to be
lightened from the burden of sin, because in the country of these two
tribes, the Saviour first preached the Gospel; "at the last time" their
faith "was increased," most of the Jews remaining in error.
By the sea here is meant the Lake of Gennesaret, a lake formed by the
waters of the Jordan, on its shores are the towns of Capernaum,
Tiberias, Bethsaida, and Corozaim, in which district principally Christ
preached.
Or, according to the interpretation of those Hebrews who believe in
Christ, the two tribes Zabulon and Naphtali were taken captive by the
Assyrians, and Galilee was left desert; and the prophet therefore says
that it was lightened, because it had before suffered the sins of the
people; but afterwards the remaining tribes who dwelt beyond Jordan and
in Samaria were led into captivity; and Scripture here means that the
region which had been the first to suffer captivity, now was the first
to see the light of Christ's preaching.
The Nazarenes again interpret that this was the first part of the
country that, on the coming of Christ, was freed from the errors of the
Pharisees, and after by the Gospel of the Apostle Paul, the preaching
was increased or multiplied throughout all the countries of the
Gentiles.
Gloss. ap. Anselm: But Matthew here so quotes the passage as to make
them all nominative cases referring to one verb. The land of Zabulon,
and the land of Naphtali, which is the way of the sea, and which is
beyond Jordan, viz. the people of Galilee of the Gentiles, the people
which walked in darkness.
Gloss. ord.: Note that there are two Galilees; one of the Jews, the
other of the Gentiles. This division of Galilee had existed from
Solomon's time, who gave twenty cities in Galilee to Hyram, King of
Tyre; this part was afterwards called Galilee of the Gentiles; the
remained, of the Jews.
Jerome, Hieron.: Or we must read, "beyond Jordan, of Galilee of the
Gentiles;" so, I mean, that the people who either sat, or walked in
darkness, have seen light, and that not a faint light, as the light of
the Prophets, but a great light, as of Him who in the Gospel speaks
thus, "I am the light of the world."
Between death and the shadow of death I suppose this difference; death
is said of such as have gone down to the grave with the works of death;
the shadow of such as live in sin, and have not yet departed from this
world; these may, if they will, yet turn to repentance.
Pseudo-Chrys.: Otherwise, the Gentiles who worshipped idols, and
daemons, were they who sat in the region of the shadow of death; the
Jews, who did the works of the Law, were in darkness, because the
righteousness of God was not yet manifested to them.
Chrys.: But that you may learn that he speaks not of natural day and
night, he calls the light, "a great light," which is in other places
called "the true light;" and he adds, "the shadow of death," to explain
what he means by darkness. The words "arose," and "shined," shew, that
they found it not of their own seeking, but God Himself appeared to
them, they did not first run to the light; for men were in the greatest
miseries before Christ's coming; they did not walk but safe in
darkness; which was a sign that they hoped for deliverance; for as not
knowing what way they should go, shut in by darkness they sat down,
having now no power to stand. By darkness he means here, error and
ungodliness.
Rabanus, ap. Anselm: In allegory, John and the rest of the Prophets
were the voice going before the Word. When prophecy ceased and was
fettered, then came the Word, fulfilling what the Prophet had spoken of
it, "He departed into Galilee," i.e. from figure to verity.
Or, into the Church, which is a passing from vice to virtue. Nazareth
is interpreted a flower,' Capernaum, the beautiful village;' He left
therefore the flower of figure, (in which was mystically intended the
fruit of the Gospel,) and came into the Church, which was beautiful
with Christ's virtues.
It is "by the sea-coast," because placed near the waves of this world,
it is daily beaten by the storms of persecution.
It is situated between Zabulon and Naphtali, i.e. common to Jews and
Gentiles. Zabulon is interpreted, the abode of strength;' because the
Apostles, who were chosen from Judaea, were strong. Nephtali,
extension,' because the Church of the Gentiles was extended through the
world.
Aug., de Cons. Evan., ii, 17: John relates in his Gospel the calling of
Peter, Andrew, and Nathanael, and the miracle of Cana, before Jesus'
departure into Galilee; all these things the other Evangelists have
omitted, carrying on the thread of their narrative with Jesus' return
into Galilee. We must understand then that some days intervened, during
which the things took place concerning the calling of the disciples
which John relates.
Remig.: But this should be considered with more care, viz. that John
says that the Lord went into Galilee, before John the Baptist was
thrown into prison. According to John's Gospel after the water turned
into wine, and his going down to Capernaum, and after his going up to
Jerusalem, he returned to Judaea and baptized, and John was not yet
cast into prison. But here it is after John's imprisonment that He
retires into Galilee, and with this Mark agrees. But we need not
suppose any contradiction here. John speaks of the Lord's first coming
into Galilee, which was before the imprisonment of John. He speaks in
another place of His second coming into Galilee [John 4:3], and the
other Evangelists mention only this second coming into Galilee which
was after John's imprisonment.
Euseb., H. E. iii. 24: It is related that John preached the Gospel
almost up to the close of his life without setting forth any thing in
writing, and at length came to write for this reason.
The three first written Gospels having come to his knowledge, he
confirmed the truth of their history by his own testimony; but there
was yet some things wanting, especially an account of what the Lord had
done at the first beginning of His preaching. And it is true that the
other three Gospels seem to contain only those things which were done
in that year in which John the Baptist was put into prison, or
executed. For Matthew, after the temptation, proceeds immediately,
"Hearing that John was delivered up;" and Mark in like manner. Luke
again, even before relating one of Christ's actions, tells that "Herod
had shut up John in prison." The Apostle John then was requested to put
into writing what the preceding Evangelists had left out before the
imprisonment of John; hence he says in his Gospel, "this beginning of
miracles did Jesus."
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17. From that time Jesus began to preach, and to say, "Repent: for the
kingdom of Heaven is at hand."
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Pseudo-Chrys.: Christ's Gospel should be preached by him who can
control his appetites, who contemns the goods of this life, and desires
not empty honours. "From this time began Jesus to preach," that is,
after having been tempted, He had overcome hunger in the desert,
despised covetousness on the mountain, rejected ambitious desires in
the temple.
Or from the time that John was delivered up; for had He begun to preach
while John was yet preaching, He would have made John be lightly
accounted of, and John's preaching would have been though superfluous
by the side of Christ's teaching; as when the sun rises at the same
time with the morning star, the star's brightness is hid.
Chrys.: For another cause also He did not preach till John was in
prison, that the multitude might not be split into two parties; or as
John did no miracle, all men would have been drawn to Christ by His
miracles.
Rabanus: In this He further teaches that none should despise the words
of a person inferior to Him; as also the Apostle, "If any thing be
revealed to him that sits, let the first hold his peace." [1 Cor 14:30]
Pseudo-Chrys.: He did wisely in making now the beginning of His
preaching, that He should not trample upon John's teaching, but that He
might the rather confirm it and demonstrate him to have been a true
witness.
Jerome: Shewing also thereby that He was Son of that same God whose
prophet John was; and therefore He says, "Repent ye."
Pseudo-Chrys.: He does not straightway preach righteousness which all
knew, but repentance, which all needed. Who then dared to say, I desire
to be good, but am not able?"
For repentance corrects the will; and if ye will not repent through
fear of evil, at least ye may for the pleasure of good things; hence He
says, "the kingdom of heaven is at hand;" that is, the blessings of the
heavenly kingdom. As if He has said, Prepare yourselves by repentance,
for the time of eternal reward is at hand.
Remig.: And note, He does not say the kingdom of the Canaanite, or the
Jebusite, is at hand; the "the kingdom of heaven." The law promised
worldly goods, but the Lord heavenly kingdoms.
Chrys.: Also observe how that in this His first address He says nothing
of Himself openly; and that very suitably to the case, for they had yet
no right opinion concerning Him. In this commencement moreover He
speaks nothing severe, nothing burdensome, as John had concerning the
axe laid to the root of the condemned tree, and the lie; but he puts
first things merciful, preaching the glad tidings of the kingdom of
heaven.
Jerome: Mystically interpreted, Christ begins to preach as soon as John
was delivered to prison, because when the Law ceased, the Gospel
commenced.
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18. And Jesus, walking by the sea of Galilee, saw two brethren, Simon
called Peter, and Andrew his brother, casting a net into the sea: for
they were fishers.
19. And He saith unto them, "Follow Me, and I will make you fishers of
men."
20. And they straightway left their nets, and followed Him.
21. And going on from thence, he saw other two brethren, James the son
of Zebedee, and John his brother, in a ship with Zebedee their father,
mending their nets; and He called them.
22. And they immediately left the ship and their father, and followed
Him.
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Pseudo-Chrys.: Before He spoke or did any thing, Christ called
Apostles, that neither word nor deed of His should be hid from their
knowledge, so that they may afterwards say with confidence, "What we
have seen and heard, that we cannot but speak." [Acts 4:20]
Rabanus: The sea of Galilee, the lake of Gennesaret, the sea of
Tiberias, and the salt lake, are one and the same.
Gloss. ord.: He rightly goes on fishing places, when about to fish for
fishermen.
Remig.: "Saw," that is, not so much with the bodily eye, as spiritually
viewing their hearts.
Chrys.: He calls them while actually working at their employment, to
shew that to follow Him ought to be preferred to all occupations. They
were just then "casting a net into the sea," which agreed with their
future office.
Aug., Serm. 197, 2: He chose not kings, senators, philosophers, or
orators, but he chose common, poor, and untaught fishermen.
Aug., Tract. in Joann. 8, 7: Had one learned been chosen, he might have
attributed the choice to the merit of his learning. But our Lord Jesus
Christ, willing to bow the necks of the proud, sought not to gain
fishermen by orators, but gained an Emperor by a fisherman. Great was
Cyprian the pleader, but Peter the fisherman was before him.
Pseudo-Chrys.: The operations of their secular craft were a prophecy of
their future dignity. As he who casts his net into the water knows not
what fishes he shall take, so the teacher casts the net of the divine
word upon the people, not knowing who among them will come to God.
Those whom God shall stir abide in his doctrine.
Remig.: Of these fishermen the Lord speaks by Jeremiah. "I will send my
fishers among you, and they shall catch you." [Jer 16:16]
Gloss. interlin.: "Follow me," not so much with your feet as in your
hearts and your life.
Pseudo-Chrys.: "Fishers of men," that is, teachers, that with the net
of God's word you may catch men out of this world of storm and danger,
in which men do not walk but are rather borne along, the Devil by
pleasure drawing them into sin where men devour one another as the
stronger fishes do the weaker, withdrawn from hence they may live upon
the land, being made members of Christ's body.
Greg., Hom. in Evan., v. 1: Peter and Andrew had seen Christ work no
miracle, had heard from him no word of the promise of the eternal
reward, yet at this single bidding of the Lord they forgot all that
they had seemed to possess, and "straightway left their nets, and
followed Him." In which deed we ought rather to consider their wills
than the amount of their property. He leaves much who keeps nothing for
himself, he parts with much, who with his possessions renounces his
lusts.
Those who followed Christ gave up enough to be coveted by those who did
not follow. Our outward goods, however small, are enough for the Lord;
He does not weight the sacrifice by how much is offered, but out of how
much it is offered. The kingdom of God is not to be valued at a certain
price, but whatever a man has, much or little, is equally available.
Pseudo-Chrys.: These disciples did not follow Christ from desire of the
honour of a doctor, but because they coveted the labour itself; they
knew how precious is the soul of man, how pleasant to God is his
salvation, and how great its reward.
Chrys.: To so great a promise they trusted, and believed that they
should catch others by those same words by which themselves had been
caught.
Pseudo-Chrys.: These were their desires, for which they "left all and
followed;" teaching us thereby that none can possess earthly things and
perfectly attain to heavenly things.
Gloss. ap. Anselm: These last disciples were an example to such as
leave their property for the love of Christ; now follows an example of
others who postponed earthly affection to God. Observe how He calls
them two and two, and He afterwards sent them two and two to preach.
Greg., Hom. in Ex., 17, 1: Hereby we are also silently admonished, that
he who wants affection towards others, ought not to take on him the
office of preaching. The precepts of charity are two, and between less
than two there can be no love.
Pseudo-Chrys.: Rightly did He thus build the foundations of the
brotherhood of the Church on love, that from such roots a copious sap
of love might flow to the branches; and that too on natural or human
love, that nature as well as grace might bind their love more firmly.
They were moreover "brothers;" and so did God in the Old Testament lay
the foundations of His building on Moses and Aaron, brothers.
But as the grace of the New Testament is more abundant than that of the
Old, therefore the first people were built upon one pair of brethren,
but the new people upon two.
They were "washing their nets," a proof of the extremest indigence;
they repaired the old because they had not whence they should buy new.
And what shews their great filial piety, in this their great poverty
they deserted not their father, but carried him with them in their
vessel, not that he might aid in their labour, but have the enjoyment
of his sons' presence.
Chrys.: It is no small sign of goodness, to bear poverty easily, to
live by honest labour, to be bound together by virtue of affection, to
keep their poor father with them, and to toil in his service.
Pseudo-Chrys.: We may not dare to consider the former disciples as more
quick to preach, because they were "casting their nets;" and these
latter as less active, because they were yet making ready only; for it
is Christ alone that may know their differences.
But, perhaps we may say that the first were "casting their nets,"
because Peter preached the Gospel, but committed it not to paper - the
others were making ready their nets, because John composed a Gospel.
He "called them" together, for by their abode they were
fellow-townsmen, in affection attached, in profession agreed, and
united by brotherly tenderness. He called them then at once, that
united by so many common blessings they might not be separated by a
separate call.
Chrys.: He made no promise to them when He called them, as He had to
the former, for the obedience of the first had made the way plain for
them. Besides, they had heard many things concerning Him, as being
friends and townsmen of the others.
Pseudo-Chrys.: There are three things which we must leave who would
come to Christ; carnal actions, which are signified in the fishing
nets; worldly substance, in the ship; parents, which are signified in
their father. They left their own vessel, that they might become
governors of the vessel of the Church; they left their nets, as having
no longer to draw out fishes on to the earthly shore, but men to the
heavenly; they left their father, that they might become the spiritual
fathers of all.
Hilary: By this that they left their occupation and their father's
house we are taught, that when we would follow Christ we should not be
holden of the cares of secular life, or of the society of the paternal
mansion.
Remig.: Mystically, by the sea is figured this world, because of its
bitterness and its tossing waves. Galilee is interpreted, rolling,' or
a wheel,' and shews the changeableness of the world. Jesus "walked by
the sea" when He came to us by incarnation, for He took on Him of the
Virgin not the flesh of sin, but the likeness of the flesh of sin.
By the two brothers, two people are signified born of one God their
Father; He "saw" them when He looked on them in His mercy. In Peter,
(which is interpreted owning,') who is called Simon, (i.e. obedient,)
is signified the Jewish nation, who acknowledged God in the Law, and
obeyed His commandments; Andrew, which is interpreted manly' or
graceful,' signifies the Gentiles, who after they had come to the
knowledge of God, manfully abode in the faith. He called us His people
when He sent the preachers into the world, saying, "Follow me;" that
is, leave the deceiver, follow your Creator. Of both people there were
made fishers of men, that is, preachers. Leaving their ships, that is,
carnal desires, and their nets, that is, love of the world, they
followed Christ. By James is understood the Jewish nation, which
through their knowledge of God overthrew the Devil; by John the Gentile
world, which was saved of grace alone. Zebedee whom they leave, (the
name is interpreted flying or falling,) signifies the world which
passes away, and the Devil who fell from Heaven. By Peter and Andrew
casting their net into the sea, are meant those who in their early
youth are called by the Lord, while from the vessel of their body they
cast the nets of carnal concupiscence into the sea of this world. By
James and John mending their nets are signified those who after sin
before adversity come to Christ recovering what they had lost.
Rabanus: The two vessels signify the two Churches; the one was called
out of the circumcision, the other out of the uncircumcision. Any one
who believes becomes Simon, i.e. obedient to God; Peter by
acknowledging his sin, Andrew by enduring labours manfully, James by
overcoming vices,
Gloss. ap. Anselm: and John that he may ascribe the whole to God's
grace. The calling of four only is mentioned, as those preachers by
whom God will call the four quarters of the world.
Hilary: Or, the number that was to be of the Evangelists is figured.
Remig.: Also, the four principal virtues are here designed; Prudence,
in Peter, from his confession of God; Justice, we may refer to Andrew
for his manful deeds; Fortitude, to James, for his overthrow of the
Devil; Temperance, to John, for the working in him of divine grace.
Aug., de Cons. Evan., ii, 17: It might move enquiry, why John relates
that near Jordan, not in Galilee, Andrew followed the Lord with another
whose name he does not mention; and again, that Peter received that
name from the Lord. Whereas the other three Evangelists write that they
were called from their fishing, sufficiently agreeing with one another,
especially Matthew and Mark; Luke not naming Andrew, who is however
understood to have been in the same vessel with him.
There is a further seeming discrepancy, that in Luke it is to Peter
only that it is said, "Henceforth thou shalt catch men;" Matthew and
Mark write that is was said to both. As to the different account in
John, it should be carefully considered, and it will be found that it
is a different time, place, and calling that is there spoken of. For
Peter and Andrew had not so seen Jesus at the Jordan that they adhered
inseparably ever after, but so as only to have known who He was, and
wondering at Him to have gone their way. Perhaps he is returning back
to something he had omitted, for he proceeds without marking any
difference of time, "As he walked by the sea of Galilee."
It may be further asked, how Matthew and Mark relate that He called
them separately two and two, when Luke relates that James and John
being partners of Peter were called as it were to aid him, and bringing
their barks to land followed Christ. We may then understand that the
narrative of Luke relates to a prior time, after which they returned to
their fishing as usual. For it had not been said to Peter that he
should no more catch fish, as he did do so again after the
resurrection, but that he "should catch men." Again, at a time after
this happened that call of which Matthew and Mark speak; for they draw
their ships to land to follow Him, not as careful to return again, but
only anxious to follow Him when He bids them.
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23. And Jesus went about all Galilee, teaching in their synagogues, and
preaching the Gospel of the kingdom, and healing all manner of sickness
and all manner of disease among the people.
24. And His fame went throughout all Syria: and they brought unto Him
all sick people that were taken with divers diseases and torments, and
those which were possessed with devils, and those which were lunatic,
and those that had the palsy; and He healed them.
25. And there followed Him great multitudes of people from Galilee, and
from Decapolis, and from Jerusalem, and from Judaea, and from beyond
Jordan.
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Pseudo-Chrys.: Kings, when about to go to war with their enemies, first
gather an army, and so go out to battle; thus the Lord when about to
war against the Devil, first collected Apostles, and then began to
preach the Gospel.
Remig.: An example of life for doctors; that they should not be
inactive, they are instructed in these words, "And Jesus went about."
Pseudo-Chrys.: Because they being weak could not come to their
physician, He as a zealous Physician went about to visit those who had
any grievous sickness. The Lord went round the several regions, and
after His example the pastors of each region ought to go round to study
the several dispositions of their people, that for the remedy of each
disease some medicine may be found in the Church.
Remig.: That they should not be acceptors of persons the preachers are
instructed in what follows, "the whole of Galilee." That they should
not go about empty, by the word, "teaching." That they should seek to
benefit not few but many, in what follows, "in their synagogues."
Chrys.: [ed. note: A passage is here inserted in Nicolai's edition
which is not in the original. It is of no doctrinal importance.] By
which too He shewed the Jews that He came not as an enemy of God, or a
seducer of souls, but as consenting with his Father.
Remig.: That they should not preach error nor fable, but sound
doctrine, is inculcated in the words, "preaching the Gospel of the
kingdom." Teaching' and preaching' differ; teaching refers to things
present, preaching to things to come; He taught present commandments
and preached future promises.
Pseudo-Chrys.: Or, He taught natural righteousness, those things which
natural reason teaches, as chastity, humility, and the like, which all
men of themselves see to be goods. Such things are necessary to be
taught not so much for the sake of making them known as for stirring
the heart.
For beneath the prevalence of carnal delights the knowledge of natural
righteousness sleeps forgotten. When then a teacher begins to denounce
carnal sins, his teaching does not bring up a new knowledge, but
recalls to memory one that had been forgotten. But He preached the
Gospel, in telling of good things which the ancients had manifestly not
heard of, as the happiness of heaven, the resurrection of the dead, and
the like.
Or, He taught by interpreting the prophecies concerning Himself; He
preached by declaring the benefits that were to come from Himself.
Remig.: That the teacher should study to commend his teaching by his
own virtuous conduct is conveyed in those words, "healing every sort of
disease and malady among the people;" maladies of the body, diseases of
the soul.
Pseudo-Chrys.: Or, by disease we may understand any passion of the
mind, as avarice, lust, and such like, by malady unbelief, that is,
weakness of faith.
Or, the diseases are the more grievous pains of the body, the maladies
the slighter. As He cured the bodily pains by virtue of His divine
power, so He cured the spiritual by the word of His mercy.
He first teaches, and then performs the cures, for two reasons. First,
that what is needed most may come first; for it is the word of holy
instruction, and not miracles, that edify the soul. Secondly, because
teaching is commended by miracles, not the converse.
Chrys.: We must consider that when some great change is being wrought,
as the introduction of a new polity, God is wont to work miracles,
giving pledges of His power to those who are to receive His laws.
Thus when He would make man, He first created a world, and then at
length gave man in paradise a law. When He would dispense a law to the
holy Noah, he shewed truly great wonders; and again when He was about
to ordain the Law for the Jews, He first shewed great prodigies, and
then at length gave them the commandments. So now when about to
introduce a sublime discipline of life, He first provided a sanction to
His instructions by mighty signs, because the eternal kingdom He
preached was not seen, by the things which did appear, He made sure
that which as yet did not appear.
Gloss. ap. Anselm: Because preachers should have good testimony from
those who are without, lest if their life is open to censure, their
preaching be contemned, he adds, "And the fame of him went abroad
through all Syria."
Rabanus: Syria here is all the region from Euphrates to the Great sea,
from Cappodocia to Egypt, in which is the country of Palestine,
inhabited by Jews.
Chrys.: Observe the reserve of the Evangelist; he does not give an
account of any one of the various cases of healing, but passes in one
brief phrase an abundance of miracles, "they brought to him all their
sick."
Remig.: By these he would have us understand various but slighter
diseases; but when he says, "seized with divers sicknesses and
torments," he would have those understood, of whom it is subjoined,
"and who had daemons."
Gloss: Sickness' means a lasting ailment; torment' is an acute pain, as
pleurisy, and such like; they "who had daemons" are they who were
tormented by the daemons.
Remig.: Lunatics' are so called from the moon; for as it waxes in its
monthly seasons they are tormented.
Jerome: Not really smitten by the moon, but who were believed to be so
through the subtlety of the daemons, who by observing the seasons of
the moon, sought to bring an evil report against the creature, that is
might redound to the blasphemy of the Creator.
Aug., City of God, book 21, ch. 6: Daemons are enticed to take up their
abode in many creatures, (created not by themselves but God,) by
delights adapted to their various natures; not that they are animals,
drawn by meats; but spirits attracted by signs which agree with each
one's taste.
Rabanus: Paralytics are those whose bodies have their nerves slackened
or resolved from a Greek word, signifying this.
Pseudo-Chrys.: In some places it is, "He cured many;" but here, "He
cured them," meaning, all;' as a new physician first entering a town
cures all who come to him to beget a good opinion concerning himself.
Chrys.: He requires no direct profession of faith from them, both
because He had not yet given them any proofs of His miraculous power,
and because in bringing their sick from far they had shewn no small
faith.
Rabanus: The crowds that followed Him consisted of four sorts of men.
Some followed for the heavenly teaching as disciples, some for the
curing of their diseases, some from the reports concerning Him alone,
and curiosity to find whether they were true; others from envy, wishing
to catch Him in some matter that they might accuse Him.
Mystically, Syria is interpreted lofty,' Galilee, turning:' or a
wheel;' that is, the Devil and the world; the Devil is both proud and
always turned round to the bottom; the world in which the fame of
Christ went abroad through preaching: the daemoniacs are the idolaters;
the lunatics, the unstable; the paralytics, the slow and careless.
Gloss. ap. Anselm: The crowds that follow the Lord, are they of the
Church, which is spiritually designated by Galilee, passing to
virtuousness; Decapolis is he who keeps the Ten Commandments; Jerusalem
and Judaea, he who is enlightened by the vision of peace and
confession; and beyond Jordan, he who having passed the waters of
Baptism enters the land of promise.
Remig.: Or, they follow the Lord "from Galilee," that is, from the
unstable world; from Decapolis, (the country of ten towns,) signifying
those who break the Ten Commandments; "and from Jerusalem," because
before it was preserved unhurt in peace; "and from Jordan," that is,
from the confession of the Devil; "and from beyond Jordan," they who
were first planted in paganism, but passing the water of Baptism came
to Christ.
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Chapter 5
1. And seeing the multitudes, He went up into a mountain: and when He
was set, His disciples came unto Him.
2. And He opened His mouth, and taught them, saying,
3. "Blessed are the poor in spirit: for their is the kingdom of
heaven."
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Pseudo-Chrys.: Every man in his own trade or profession rejoices when
he sees an opportunity of exercising it; the carpenter if he sees a
goodly tree desires to have it to cut down to employ his skill on, and
the Priest when he sees a full Church, his heart rejoices, he is glad
of the occasion to teach. So the Lord seeing a great congregation of
people was stirred to teach them.
Aug., de Cons. Evan., ii, 19: Or He may be thought to have sought to
shun the thickest crowd, and to have ascended the mountain that He
might speak to His disciples alone.
Chrys., Hom. 4: By not choosing His seat in the city, and the market
place, but on a mountain in a desert, He has taught us to do nothing
with ostentation, and to depart from crowds, above all when we are to
be employed in philosophy, or in speaking of serious things.
Remig.: This should be known, that the Lord had three places of
retirement that we read of, the ship, the mountain, and the desert; to
one of these He was wont to withdraw whenever He was pressed by the
multitude.
Jerome: Some of the less learned brethren suppose the Lord to have
spoken what follows from the Mount of Olives, which is by no means the
case; what went before and what follows fixes the place in Galilee -
Mount Tabor, [ed. note: Mount Tabor is asserted by the Fathers and by
tradition coming down to the present day to be the scene of the
Transfiguration. But S. Jerome seems to be the only author who speaks
of it as the scene of the Sermon on the Mount. The mount of the
Beatitudes according to modern travellers lies near to Capernaum, and
ten miles north of Mount Tabor. See Grewell Diss. vol. ii. 294.
Pococke's Descrip. of the East, vol. ii. 67] we may suppose, or any
other high mountain.
Chrys.: "He ascended a mountain," first, that He might fulfil the
prophecy of Esaias, "Get thee up into a mountain;" [Isa 40:9] secondly,
to shew that as well he who teaches, as he who hears the righteousness
of God should stand on a high ground of spiritual virtues; for none can
abide in the valley and speak from a mountain. If thou stand on the
earth, speak of the earth; if thou speak of heaven, stand in heaven.
Or, He ascended into the mountain to shew that all who would learn the
mysteries of the truth should go up into the Mount of the Church of
which the Prophet speaks, "The hill of God is a hill of fatness." [Ps
68:15]
Hilary: Or, He ascends the mountain, because it is placed in the
loftiness of His Father's Majesty that He gives the commands of
heavenly life.
Aug., de Serm. Dom. in Mont. i. 1: Or, He ascends the mountain to shew
that the precepts of righteousness given by God through the Prophets to
the Jews, who were yet under the bondage of fear, were the lesser
commandments; but that by His own Son were given the greater
commandments to a people which He had determined to deliver by love.
Jerome: He spoke to them sitting and not standing, for they could not
have understood Him had He appeared in His own Majesty.
Aug.: Or, to teach sitting is the prerogative of the Master. "His
disciples came to him," that they who is spirit approached more nearly
to keeping His commandments, should also approach Him nearest with
their bodily presence.
Rabanus: Mystically, this sitting down of Christ is His incarnation;
had He not taken flesh on Him, mankind could not have come unto Him.
Aug., de Cons. Evan., ii, 19: It cause a thought how it is that Matthew
relates this sermon to have been delivered by the Lord sitting on the
mountain; Luke, as He stood in the plain. This diversity in their
accounts would lead us to think that the occasions were different. Why
should not Christ repeat once more what He said before, or do once more
what He had done before? Although another method of reconciling the two
may occur to us; namely, that our Lord was first with His disciples
alone on some more lofty peak of the mountain when He chose the twelve;
that He then descended with them not from the mountain entirely, but
from the top to some expanse of level ground in the side, capable of
holding a great number of people; that He stood there while the crowd
was gathering around Him, and after when He had sat down, then His
disciples came near to Him, and so to them and in the presence of the
rest of the multitude He spoke the same sermon which Matthew and Luke
give, in a different manner, but with equal truth of facts.
Greg., Moral., iv, 1: When the Lord on the mountain is about to utter
His sublime precepts, it is said, "Opening his mouth he taught them,"
He who had before opened the mouth of the Prophets.
Remig.: Wherever it is said that the Lord opened His mouth, we may know
how great things are to follow.
Aug., de Serm. in Mount. i, 1: Or, the phrase is introductory of an
address longer than ordinary.
Chrys.: Or, that we may understand that He sometimes teaches by opening
His mouth in speech, sometimes by that voice which resounds from His
works.
Aug.: Whoever will take the trouble to examine with a pious and sober
spirit, will find in this sermon a perfect code of the Christian life
as far as relates to the conduct of daily life. Accordingly the Lord
concludes it with the words, "Every man who heareth these words of mine
and doeth them, I will liken him to a wise man, &c."
Aug., City of God, book 19, ch. 1: The chief good is the only motive of
philosophical enquiry; but whatever confers blessedness, that is the
chief good; therefore He begins, "Blessed are the poor in spirit."
Aug., de Serm. in Mont., i, 1: Augmentation of spirit' generally
implies insolence and pride. For in common speech the proud are said to
have a great spirit, and rightly - for wind is a spirit, and who does
not know that we say of proud men that they are swollen,' puffed up.'
Here therefore by "poor in spirit" are rightly understood lowly,'
fearing God,' not having a puffed up spirit.
Chrys.: Or, He here calls all loftiness of soul and temper spirit; for
as there are many humble against their will, constrained by their
outward condition, they have no praise; the blessing is on those who
humble themselves by their own choice. Thus He begins at once at the
root, pulling up pride which is the root and source of all evil,
setting up as its opposite humility as a firm foundation. If this be
well laid, other virtues may be firmly built thereon; if that be
sapped, whatever good you gather upon it perishes.
Pseudo-Chrys.: "Blessed are the poor in spirit," [ed. note, a: The
Bened. ed. reads beati egeni' - and has this marginal note, Hinc
sequitur hune Graece non scripsisse' - but S. Thos. reads beati ptochoi
ptochi;' it may be remarked moreover that the author follows the order
of verses 4 and 5 according to the Greek; all the Latin Fathers (with
the single exception of Hilary on Ps. 118) following the order of the
Vulgate.] or, according to the literal rendering of the Greek, they who
beg,' that the humble may learn that they should be ever begging at
God's almshouse. For there are many naturally humble and not of faith,
who do not knock at God's almshouse; but they alone are humble who are
so of faith.
Chrys.: Or, the poor in spirit may be those who fear and tremble at
God's commandments, whom the Lord by the Prophet Isaiah commends.
Though why more than simply humble? Of the humble there may be in this
place but few, in that again an abundance.
Aug.: The proud seek an earthly kingdom, of the humble only is the
kingdom of Heaven.
Pseudo-Chrys.: For as all other vices, but chiefly pride, casts down to
hell; so all other virtues, but chiefly humility, conduct to Heaven; it
is proper that he that humbles himself should be exalted.
Jerome: The "poor in spirit" are those who embrace a voluntary poverty
for the sake of the Holy Spirit.
Ambrose, de Officiis, i, 16: In the eye of Heaven blessedness begins
there where misery begins in human estimation.
Gloss. interlin.: The riches of Heaven are suitably promised to those
who at this present are in poverty.
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5. "Blessed are the meek: for they shall inherit the earth."
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[ed. note, b: Verses 4 and 5 are transposed in the Vulgate.]
Ambrose, in Luc. c. v. 20: When I have learned contentment in poverty,
the next lesson is to govern my heart and temper. For what good is it
to me to be without worldly things, unless I have besides a meek
spirit? It suitably follows therefore, "Blessed are the meek."
Aug., Serm. in Mont. i, 2: The meek are they who resist not wrongs, and
give way to evil; but overcome evil of good.
Ambrose: Soften therefore your temper that you be not angry, at least
that you "be angry, and sin not." It is a noble thing to govern passion
by reason; nor is it a less virtue to check anger, than to be entirely
without anger, since one is esteemed the sign of a weak, the other of a
strong, mind.
Aug.: Let the unyielding then wrangle and quarrel about earthly and
temporal things, "the meek are blessed, for they shall inherit the
earth," and not be rooted out of it; that earth of which it is said in
the Psalms, "Thy lot is in the hand of the living," [Ps 142:5] meaning
the fixedness of a perpetual inheritance, in which the soul that hath
good dispositions rests as in its own place, as the body does in an
earthly possession, it is fed by its own food, as the body by the
earth; such is the rest and the life of the saints.
Pseudo-Chrys.: This earth as some interpret, so long as it is in its
present condition is the land of the dead, seeing it is "subject to
vanity;" but when it is freed from corruption it becomes the land of
the living, that the mortal may inherit an immortal country.
I have read another exposition of it, as if the heaven in which the
saints are to dwell is meant by "the land of the living," because
compared with the regions of death it is heaven, compared with the
heaven above it is earth. Others again say, that this body as long as
it is subject to death is the land of the dead, when it shall be made
like unto Christ's glorious body, it will be the land of the living.
Hilary: Or, the Lord promises the inheritance of the earth to the meek,
meaning of that Body, which Himself took on Him as His tabernacle; and
as by the gentleness of our minds Christ dwells in us, we also shall be
clothed with the glory of His renewed body.
Chrys.: Otherwise; Christ here has mixed things sensible with things
spiritual. Because it is commonly supposed that he who is meek loses
all that he possesses, Christ here gives a contrary promise, that he
who is not forward shall possess his own in security, but that he of a
contrary disposition many times loses his soul and his paternal
inheritance. But because the Prophet had said, "The meek shall inherit
the earth," [Ps 36:11] He used these well known words in conveying His
meaning.
Gloss. ord.: The meek, who have possessed themselves, shall possess
hereafter the inheritance of the Father; to possess is more than to
have, for we have many things which we lose immediately.
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4. "Blessed are they that mourn; for they shall be comforted."
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Ambrose: When you have done thus much, attained both poverty and
meekness, remember that you are a sinner, mourn your sins, as He
proceeds, "Blessed are they that mourn." And it is suitable that the
third blessing should be of those that mourn for sin, for it is the
Trinity that forgives sin.
Hilary: Those that mourn, that is, not loss of kindred, affronts, or
losses, but who weep for past sins.
Pseudo-Chrys.: And they who weep for their own sins are blessed, but
much more so who weep for others' sins; so should all teachers do.
Jerome: For the mourning here meant is not for the dead by common
course of nature, but for the dead in sins, and vices. Thus Samuel
mourned for Saul, thus the Apostle Paul mourned for those who had not
performed penance after uncleanness.
Pseudo-Chrys.: The "comfort" of mourners is the ceasing of their
mourning; they then who mourn their own sins shall be consoled when
they have received remittance thereof.
Chrys.: And though it were enough for such to receive pardon, yet He
rests not His mercy only there, but makes them partakers of many
comforts both here and hereafter. God's mercies are always greater than
our troubles.
Pseudo-Chrys.: But they also who mourn for others' sin shall be
comforted, inasmuch as they shall own God's providence in that worldly
generation, understanding that they who had perished were not of God,
out of whose hand none can snatch. For these leaving to mourn, they
shall be comforted in their own blessedness.
Aug., Serm. in Mont., i, 2: Otherwise; mourning is sorrow for the loss
of what is dear; but those that are turned to God lose the things that
they held dear in this world; and as they have now no longer any joy in
such things as before they had joy in, their sorrow may not be healed
till there is formed within them a love of eternal things. They shall
then be comforted by the Holy Spirit, who is therefore chiefly called,
The Paraclete, that is, "Comforter;' so that for the loss of their
temporal joys, they shall gain eternal joys.
Gloss. ap. Anselm: Or, by mourning, two kinds of sorrow are intended;
one for the miseries of this world, one for lack of heavenly things; so
Caleb's daughter asked both "the upper and the lower springs." This
kind of mourning none have but the poor and the meek, who as not loving
the world acknowledge themselves miserable, and therefore desire
heaven.
Suitably, therefore, consolation is promised to them that mourn, that
he who has sorrow at this present may have joy hereafter. But the
reward of the mourner is greater than that of the poor or the meek, for
"to rejoice" in the kingdom is more than to have it, or to possess it;
for many things we possess in sorrow.
Chrys.: We may remark that this blessing is given not simply, but with
great force and emphasis; it is not simply, who have grief,' but "who
mourn." And indeed this command is the sum of all philosophy. For if
they who mourn for the death of children or kinsfolk, throughout all
that season of their sorrow, are touched with no other desires, as of
money, or honour, burn not with envy, feel not wrongs, nor are open to
any other vicious passion, but are solely given up to their grief; much
more ought they, who mourn their own sins in such manner as they ought
to mourn for them, to shew this higher philosophy.
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6. "Blessed are they which do hunger and thirst after righteousness:
for they shall be filled."
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Ambrose: As soon as I have wept for my sins, I begin to hunger and
thirst after righteousness. He who is afficted with any sort disease,
hath ho hunger.
Jerome: It is not enough that we desire righteousness, unless we also
suffer hunger for it, by which expression we may understand that we are
never righteous enough, but always hunger after works of righteousness.
Pseudo-Chrys.: All good which men do not from love of the good itself
is unpleasing before God. He hungers after righteousness who desires to
walk according to the righteousness of God; he thirsts after
righteousness who desires to get the knowledge thereof.
Chrys.: He may mean either general righteousness, or that particular
virtue which is the opposite of covetousness. As He was going on to
speak of mercy, He shews before hand of what kind our mercy should be,
that it should not be of the gains of plunder or covetousness, hence He
ascribes to righteousness that which is peculiar to avarice, namely, to
hunger and thirst.
Hilary: The blessedness which He appropriates to those who hunger and
thirst after righteousness shews that the deep longing of the saints
for the doctrine of God shall receive perfect replenishment in heaven;
then "they shall be filled."
Pseudo-Chrys.: Such is the bounty of a rewarding God, that His gifts
are greater than the desires of the saints.
Aug.: Or He speaks of food with which they shall be filled at this
present; to wit, that food of which the Lord spake, "My food is to do
the will of my Father," that is, righteousness, and that water of which
whoever drinks it shall be in him "a well of water springing up to life
eternal."
Chrys.: Or, this is again a promise of a temporal reward; for as
covetousness is thought to make many rich, He affirms on the contrary
that righteousness rather makes rich, for He who loves righteousness
possesses all things in safety.
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7. "Blessed are the merciful: for they shall obtain mercy."
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Gloss.: Justice and mercy are so united, that the one ought to be
mingled with the other; justice without mercy is cruelty; mercy without
justice, profusion - hence He goes on to the one from the other.
Remig.: The merciful is he who has a sad heart; he counts others'
misery his own, and is sad at their grief as at his own.
Jerome: Mercy here is not said only of alms, but is in every sin of a
brother, if we bear one another's burdens.
Aug.: He pronounces those blessed who succour the wretched, because
they are rewarded in being themselves delivered from all misery; as it
follows, "for they shall obtain mercy."
Hilary: So greatly is God pleased with our feelings of benevolence
towards all men, that He will bestow His own mercy only on the
merciful.
Chrys.: The reward here seems at first to be only an equal return; but
indeed it is much more; for human mercy and divine mercy are not to be
put on an equality.
Gloss. ap. Anselm: Justly is mercy dealt out to the merciful, that they
should receive more than they had deserved; and as he who has more than
enough receives more than he who has only enough, so the glory of mercy
is greater than of the things hitherto mentioned.
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8. "Blessed are the pure in heart: for they shall see God."
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Ambrose, in Luc., vi, 22: The merciful loses the benefit of his mercy,
unless he shews it from a pure heart; for if he seeks to have whereof
to boast, he loses the fruit of his deeds; the next that follows
therefore is, "Blessed are the pure of heart."
Gloss. ap. Anselm: Purity of heart comes properly in the sixth place,
because on the sixth day man was created in the image of God, which
image was shrouded by sin, but is formed anew in pure hearts by grace.
It follows rightly the beforementioned graces, because if they be not
there, a clean heart is not created in a man.
Chrys.: By the pure are here meant those who possess a perfect
goodness, conscious to themselves of no evil thoughts, or again those
who live in such temperance as is mostly necessary to seeing God
according to that of St. Paul, "Follow peace with all men, and
holiness, without which no man shall see God." For as there are many
merciful, yet unchaste, to shew that mercy alone is not enough, he adds
this concerning purity.
Jerome: The pure is known by purity of heart, for the temple of God
cannot be impure.
Pseudo-Chrys.: He who in thought and deed fulfils all righteousness,
"sees God" in his heart, for righteousness is an image of God, for God
is righteousness. So far as any one has rescued himself from evil, and
works things that are good, so far does he "see God," either hardly, or
fully, or sometimes, or always, according to the capabilities of human
nature. But in that world to come the pure in heart shall see God face
to face, not in a glass, and in enigma as here.
Aug., Serm. in Mont., i, 2: They are foolish who seek to see God with
the bodily eye, seeing He is seen only by the heart, as it is elsewhere
written, "In singleness of heart seek ye Him;" the single heart is the
same as is here called the pure heart.
Aug., City of God, book 22, ch. 29: But if spiritual eyes in the
spiritual body shall be able only to see so much as they we now have
can see, undoubtedly God will not be able to be seen of them.
Aug., de Trin., i, 8: This seeing God is the reward of faith; to which
end our hearts are made pure by faith, as it is written, "cleansing
their hearts by faith;" [Acts 15:9] but the present verse proves this
still more strongly.
Aug., de Genesi ad Literam. xii. 26: No one seeing God can be alive
with the life men have on earth, or with these our bodily senses.
Unless one die altogether out of this life, either by totally departing
from the body, or so alienated from carnal lusts that he may truly say
with the Apostle, "whether in the body or out of the body, I cannot
tell," he is not translated that he should see this vision.
Gloss. non occ.: The reward of these is greater than the reward of the
first; being not merely to dine in the King's court, but further to see
His face.
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9. "Blessed are the peacemakers: for they shall be called the children
of God."
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Ambrose: When you have made your inward parts clean from every spot of
sin, that dissentions and contentions may not proceed from your temper,
begin peace within yourself, that so you may extend it to others.
Aug., City of God, book 19, ch. 13: Peace is the fixedness of order; by
order, I mean an arrangement of things like and unlike giving to each
its own place. And as there is no man who would not willingly have joy,
so is there no man who would not have peace; since even those who go to
war desire nothing more than by war to come to a glorious peace.
Jerome: The peacemakers [margin note: pacifici] are pronounced blessed,
they namely who make peace first within their own hearts, then between
brethren at variance. For what avails it to make peace between others,
while in your own heart are wars of rebellious vices.
Aug., Serm. in Mont., i, 2: The peacemakers within themselves are they
who having stilled all disturbances of their spirits, having subjected
them to reason, have overcome their carnal desires, and become the
kingdom of God. There all things are so disposed, that that which is
most chief and excellent in man, governs those parts which we have in
common with the brutes, though they struggle against it; nay even that
in man which is excellent is subjected to a yet greater, namely, the
very Truth, the Son of God. For it would not be able to govern what is
inferior to it, if it were not subject to what is above it. And this is
the peace which is given on earth to men of good will.
Aug., Retract., i, 19: No man can attain in this life that there be not
in his members a law resisting the law of his mind. But the peacemakers
attain thus far by overcoming the lusts of the flesh, that in time they
come to a most perfect peace.
Pseudo-Chrys.: The peacemakers with others are not only those who
reconcile enemies, but those who unmindful of wrongs cultivate peace.
That peace only is blessed which is lodged in the heart, and does not
consist only in words. And they who love peace, they are the sons of
peace.
Hilary: The blessedness of the peacemakers is the reward of adoption,
"they shall be called the sons of God." For God is our common parent,
and no other way can we pass into His family than by living in
brotherly love together.
Chrys.: Or, if the peacemakers are they who do not contend one with
another, but reconcile those that are at strife, they are rightly
called the sons of God, seeing this was the chief employment of the
Only-begotten Son, to reconcile things separated, to give peace to
things at war.
Aug.: Or, because peace is then perfect when there is no where any
opposition, the peacemakers are called the sons of God, because nothing
resists God, and the children ought to bear the likeness of their
Father.
Gloss. ap. Anselm: The peacemakers have thus the place of highest
honour, inasmuch as he who is called the king's son, is the highest in
the king's house. This beatitude is placed the seventh in order,
because in the sabbath shall be given the repose of true peace, the six
ages being passed away.
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10. "Blessed are they which are persecuted for righteousness' sake: for
theirs is the kingdom of heaven."
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Chrys.: "Blessed are they who suffer persecution for righteousness'
sake," that is for virtue, for defending others, for piety, for all
these things are spoken of under the title of righteousness. This
follows the beatitude upon the peacemakers, that we may not be led to
suppose that it is good to seek peace at all times.
Aug., Serm. in Mont., i, 2: When peace is once firmly established
within, whatever persecutions he who has been cast without raises, or
carries on, he increases that glory which is in the sight of God.
Jerome: "For righteousness' sake" He adds expressly, for many suffer
persecution for their sins, and are not therefore righteous. Likewise
consider how the eighth beatitude of the true circumcision is
terminated by martyrdom. [margin note: vid. Phil. 3:2-3]
Pseudo-Chrys.: He said not, Blessed are they who suffer persecution of
the Gentiles; that we may not suppose the blessing pronounced on those
only who are persecuted for refusing to sacrifice to idols; yea,
whoever suffers persecution of heretics because he will not forsake the
truth is likewise blessed, seeing he suffers for righteousness.
Moreover, if any of the great ones, who seem to be Christians, being
corrected by you on account of his sins, shall persecute you, you are
blessed with John the Baptist. For if the Prophets are truly martyrs
when they are killed by their own countrymen, without doubt he who
suffers in the cause of God has the reward of martyrdom though he
suffers from his own people.
Scripture therefore does not mention the persons of the persecutors,
but only the cause of persecution, that you may learn to look, not by
whom, but why you suffer.
Hilary: Thus, lastly, He includes those in the beatitude whose will is
ready to suffer all things for Christ, who is our righteousness. For
these then also is the kingdom preserved, for they are in the contempt
of this world poor in spirit.
Aug.: Or, the eighth beatitude, as it were, returns to the
commencement, because it shews the perfect complete character. In the
first then and the eighth, the kingdom of heaven is named, for the
seven go to make the perfect man, the eighth manifests and proves his
perfectness, that all may be conducted to perfection by these steps.
Ambrose, in Luc., vi. 23: Otherwise; the first kingdom of heaven was
promised to the Saints, in deliverance from the body; the second, that
after the resurrection they should be with Christ. For after your
resurrection you shall begin to possess the earth delivered from death,
and in that possession shall find comfort.
Pleasure follows comfort, and Divine mercy pleasure. But on whom God
has mercy, him He calls, and he whom He calls, beholds Him that called
him. He who beholds God is adopted into the rights of divine birth, and
then at length as the son of God is delighted with the riches of the
heavenly kingdom. The first then begins, the last is perfected.
Chrys.: Wonder not if you do not hear the kingdom' mentioned under each
beatitude; for in saying "shall be comforted, shall find mercy," and
the rest, in all these the kingdom of heaven is tacitly understood, so
that you must not look for any of the things of sense. For indeed he
would not be blessed who was to be crowned with those things which
depart with this life.
Aug.: The number of these sentences should be carefully attended to; to
these seven degrees of blessedness agree the operation of that
seven-form Holy Spirit which Isaiah described. But as He began from the
highest, so here He begins from the lowest; for there we are taught
that the Son of God will descend to the lowest; here that man will
ascend from the lowest to the likeness of God.
Here the first place is given to fear, which is suitable for the
humble, of whom it is said, "Blessed are the poor in spirit," that is,
those who think not high things, but who fear.
The second is piety, which belongs to the meek; for he who seeks
piously, reverences, does not find fault, does not resist; and this is
to become meek.
The third is knowledge, which belongs to those that mourn, who have
learned to what evils they are enslaved which they once pursued as
goods.
The fourth, which is fortitude, rightly belongs to those who hunger and
thirst, who seeking joy in true goods, labour to turn away from earthly
lusts.
The fifth, counsel, is appropriate for the merciful, for there is one
remedy to deliver from so great evils, viz. to give and to distribute
to others.
The sixth is understanding, and belongs to the pure in heart, who with
purged eye can see what eye seeth not.
The seventh is wisdom, and may be assigned to the peacemakers, in whom
is no rebellious motion, but they obey the Spirit.
Thus the one reward, the kingdom of heaven, is put forth under various
names. In the first, as was right, is placed the kingdom of heaven,
which is the beginning of perfect wisdom; as if it should be said, "The
fear of the Lord is the beginning of wisdom." To the meek, an
inheritance, as to those who with piety seek the execution of a
father's will. To those that mourn, comfort, as to persons who know
what they had lost, and in what they were immersed. To the hungry,
plenty, as a refreshment to those who labour for salvation. To the
merciful, mercy, that to those who have followed the best counsel, that
may be shewed which they have shewed to others. To the pure in heart
the faculty of seeing God, as to men bearing a pure eye to understand
the things of eternity. To the peacemakers, the likeness of God. And
all these things we believe may be attained in this life, as we believe
they were fulfilled in the Apostles; for as to the things after this
life they cannot be expressed in any words.
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11. "Blessed are ye, when men shall revile you, and persecute you, and
shall say all manner of evil against you falsely, for My sake.
12. Rejoice, and be exceeding glad: for great is your reward in heaven:
for so persecuted they the prophets which were before you."
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Rabanus: The preceding blessings were general; He now begins to address
His discourse to them that were present, foretelling them the
persecutions which they should suffer for His name.
Aug.: It may be asked, what difference there is between they shall
revile you,' and shall speak all manner of evil of you;' to revile, it
may be said, being but to speak evil of. But a reproach thrown with
insult in the face of one present is a different thing from a slander
cast on the character of the absent. To persecute includes both open
violence and secret snares.
Pseudo-Chrys.: But if it be true that he who offers a cup of water does
not lose his reward, consequently he who has been wronged but by a
single word of calumny, shall not be without a reward. But that the
reviled may have a claim to this blessing, two things are necessary, it
must be false, and it must be for God's sake; otherwise he has not the
reward of this blessing; therefore He adds, "falsely for my sake."
Aug., Serm. in Mont., i, 5: This I suppose was added because of those
who wish to boast of persecutions and evil reports of their shame, and
therefore claim to belong to Christ because many evil things are said
of them; but either these are true, or when false yet they are not for
Christ's sake.
Greg., Hom. in Ezech. i. 9, 17: What hurt can you receive when men
detract from you, though you have no defence but only your own
conscience? But as we ought not to stir up wilfully the tongues of
slanderers, lest they perish for their slander, yet when their own
malice has instigated them, we should endure it with equanimity, that
our merit may be added to.
"Rejoice," He says, "and exult, for your reward is abundant in heaven."
Gloss. ap. Anselm: Rejoice, that is, in mind, exult with the body, for
your reward is not great only but "abundant in heaven."
Aug., Serm. in Mont., i, 5: Do not suppose that by heaven here is meant
the upper regions of the sky of this visible world, for your reward is
not to be placed in things that are seen, but by "in heaven" understand
the spiritual firmament, where everlasting righteousness dwells. Those
then whose joy is in things spiritual will even here have some
foretaste of that reward; but it will be made perfect in every part
when this mortal shall have put on immortality.
Jerome: This it is in the power of any one of us to attain, that when
our good character is injured by calumny, we rejoice in the Lord. He
only who seeks after empty glory cannot attain this. Let us then
rejoice and exult, that our reward may be prepared for us in heaven.
Pseudo-Chrys.: For by how much any is pleased with the praise of men,
by so much is he grieved with their evil speaking. But if you seek your
glory in heaven, you will not fear any slanders on earth.
Gregory, Hom. in Ezech., i, 9, 17: Yet ought we sometimes to check our
defamers, lest by spreading evil reports of us, they corrupt the
innocent hearts of those who might hear good from us.
Gloss. non occ.: He invites them to patience not only by the prospect
of reward, but by example, when He adds, "for so persecuted they the
Prophets who were before you."
Remig.: For a man in sorrow receives great comfort from the
recollection of the sufferings of others, who are set before him as an
example of patience; as if He had said, Remember that ye are His
Apostles, of whom also they were Prophets.
Chrys.: At the same time He signifies His equality in honour with His
Father, as if He had said, As they suffered for my Father, so shall ye
suffer for me. And in saying, "The Prophets who were before you," He
teaches that they themselves are already become Prophets.
Aug.: "Persecuted" He says generally, comprehending both reproaches and
defamation of character.
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13. "Ye are the salt of the earth: but if the salt have lost his
savour, wherewith shall it be salted? it is thenceforth good for
nothing, but to be cast out, and to be trodden under foot of men."
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Chrys.: When He had delivered to His Apostles such sublime precepts, so
much greater than the precepts of the Law, that they might not be
dismayed and say, How shall we be able to fulfil these things? He
sooths their fears by mingling praises with His instructions, saying,
"Ye are the salt of the earth." This shews them how necessary were
these precepts for them. Not for your own salvation merely, or for a
single nation, but for the whole world is this doctrine committed to
you. It is not for you then to flatter and deal smoothly with men, but,
on the contrary, to be rough and biting as salt is. When for thus
offending men by reproving them ye are reviled, rejoice; for this is
the proper effect of salt to be harsh and grating to the depraved
palate. Thus the evil-speaking of others will bring you no
inconvenience, but will rather be a testimony of your firmness.
Hilary: There may be here seen a propriety in our Lord's language which
may be gathered by considering the Apostle's office, and the nature of
salt. This, used as it is by men for almost every purpose, preserves
from decay those bodies which are sprinkled with it; and in this, as
well as in every sense of its flavour as a condiment, the parallel is
most exact.
The Apostles are preachers of heavenly things, and thus, as it were,
salters with eternity; rightly called "the salt of the earth," as by
the virtue of their teaching, they, as it were, salt and preserve
bodies for eternity.
Remig.: Moreover, salt is changed into another kind of substance by
three means, water, the heat of the sun, and the breath of the wind.
Thus Apostolic men also were changed into spiritual regeneration by the
water of baptism, the heat of love, and the breath of the Holy Spirit.
That heavenly wisdom also, which the Apostles preached, dries up the
humours of carnal works, removes the foulness and putrefaction of evil
conversation, kills the work of lustful thoughts, and also that worm of
which it is said "their worm dieth not." [Isa 66:24]
Remig.: The Apostles are "the salt of the earth," that is, of worldly
men who are called the earth, because they love this earth.
Jerome: Or, because by the Apostles the whole human race is seasoned.
Pseudo-Chrys.: A doctor when he is adorned with all the preceding
virtues, then is like good salt, and his whole people are salted by
seeing and hearing him.
Remig.: It should be known, that in the Old Testament no sacrifice was
offered to God unless it were first sprinkled with salt, for none can
present an acceptable sacrifice to God without the flavour of heavenly
wisdom.
Hilary: And because man is ever liable to change, He therefore warns
the Apostles, who have been entitled "the salt of the earth," to
continue steadfast in the might of the power committed to them, when He
adds, "If the salt have lost its savour, wherewith shall it be salted?"
Jerome: That is, if the doctor have erred, by what other doctor shall
he be corrected?
Aug., Serm. in Mont., i, 6: If you by whom the nations are to be salted
shall lose the kingdom of heaven through fear of temporal persecution,
who are they by whom your error shall be corrected? Another copy has,
"If the salt have lost all sense," shewing that they must be esteemed
to have lost their sense, who either pursuing abundance, or fearing
lack of temporal goods, lose those which are eternal, and which men can
neither give nor take away.
Hilary: But if the doctors having become senseless, and having lost all
the savour they once enjoyed, are unable to restore soundness to things
corrupt, they are become useless; and "are thenceforth fit only to be
cast out and trodden by men."
Jerome: The illustration is taken from husbandry. Salt, though it be
necessary for seasoning of meats and preserving flesh, has no further
use. Indeed we read in Scripture of vanquished cities sown with salt by
the victors, that nothing should thenceforth grow there.
Gloss. ap. Anselm: When then they who are the heads have fallen away,
they are fit for no use but to be cast out from the office of teacher.
Hilary: Or even cast out from the Church's store rooms to be trodden
under foot by those that walk.
Aug.: Not he that suffers persecution is trodden under foot of men, but
he who through fear of persecution falls away. For we can tread only on
what is below us; but he is no way below us, who however much he may
suffer in the body, yet has his heart fixed in heaven.
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14. "Ye are the light of the world. A city that is set on a hill cannot
be hid."
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Gloss: As the doctors by their good conversation are the salt with
which the people is salted; so by their word of doctrine they are the
light by which the ignorant are enlightened.
Pseudo-Chrys.: But to live well must go before to teach well; hence
after He had called the Apostles "the salt," He goes on to call them
"the light of the world."
Or, for that salt preserves a thing in its present state that it should
not change for the worse, but that light brings it into a better state
by enlightening it; therefore the Apostles were first called salt with
respect to the Jews and that Christian body which had the knowledge of
God, and which they keep in that knowledge; and now light with respect
to the Gentiles whom they bring to the light of that knowledge.
Aug.: By the world here we must not understand heaven and earth, but
the men who are in the world; or those who love the world for whose
enlightenment the Apostles were sent.
Hilary: It is the nature of a light to emit its rays whithersoever it
is carried about, and when brought into a house to dispel the darkness
of that house. Thus the world, placed beyond the pale of the knowledge
of God, was held in the darkness of ignorance, till the light of
knowledge was brought to it by the Apostles, and thenceforward the
knowledge of God shone bright, and from their small bodies,
whithersoever they went about, light is ministered to the darkness.
Remig.: For as the sun sends forth his beams, so the Lord, the Sun of
righteousness, sent forth his Apostles to dispel the night of the human
race.
Chrys.: Mark how great His promise to them, men who were scarce known
in their own country that the fame of them should reach to the ends of
the earth. The persecutions which He had foretold, were not able to dim
their light, yea they made it but more conspicuous.
Jerome: He instructs them what should be the boldness of their
preaching, that as Apostles they should not be hidden through fear,
like lamps under a corn-measure, but should stand forth with all
confidence, and what they have heard in the secret chambers, that
declare upon the house tops.
Chrys.: Thus shewing them that they ought to be careful of their own
walk and conversation, seeing they were set in the eyes of all, like a
city on a hill, or a lamp on a stand.
Pseudo-Chrys.: This city is the Church of which it is said, "Glorious
things are spoken of thee, thou city of God." [Ps 87:3] Its citizens
are all the faithful, of whom the Apostle speaks, "Ye are
fellow-citizens of the saints." [Eph 2:19] It is built upon Christ the
hill, of whom Daniel thus, "A stone hewed without hands" [Dan 2:34]
became a great mountain.
Aug.: Or, the mountain is the great righteousness, which is signified
by the mountain from which the Lord is now teaching.
Pseudo-Chrys.: "A city set on a hill cannot be hidden" though it would;
the mountain which bears makes it to be seen of all men; so the
Apostles and Priests who are founded on Christ cannot be hidden even
though they would, because Christ makes them manifest.
Hilary: Or, the city signifies the flesh which He had taken on Him;
because that in Him by this assumption of human nature, there was as it
were a collection of the human race, and we by partaking in His flesh
become inhabitants of that city. He cannot therefore be hid, because
being set in the height of God's power, He is offered to be
contemplated of all men in admiration of his works.
Pseudo-Chrys.: How Christ manifests His saints, suffering them not to
be hid, He shews by another comparison, adding, "Neither do men light a
lamp to put it under a corn-measure," but on a stand.
Chrys.: Or, in the illustration of the city, He signified His own
power, by the lamp He exhorts the Apostles to preach with boldness; as
though He said, I indeed have lighted the lamp, but that it continue to
burn will be your care, not for your own sakes only, but both for
others who shall receive its light and for God's glory.'
Pseudo-Chrys.: The lamp is the Divine word, of which it is said, "Thy
word is a lamp unto my feet." [Ps 119:105] They who light this lamp are
the Father, the Son, and the Holy Spirit.
Aug.: With what meaning do we suppose the words, "to put it under a
corn-measure," were said? To express concealment simply, or that the
"corn-measure" has a special signification? The putting the lamp under
the corn-measure means the preferring bodily ease and enjoyment to the
duty of preaching the Gospel, and hiding the light of good teaching
under temporal gratification. The corn-measure aptly denotes the things
of the body, whether because our reward shall be measured out to us, [2
Cor 5:10] as each one shall receive the things done in the body; or
because worldly goods which pertain to the body come and go within a
certain measure of time, which is signified by the corn-measure,
whereas things eternal and spiritual are contained within no such
limit.
He places his lamp upon a stand, who subdues his body to the ministry
of the word, setting the preaching of the truth highest, and subjecting
the body beneath it. For the body itself serves to make doctrine shine
more clear, while the voice and other motions of the body in good works
serve to recommend it to them that learn.
Pseudo-Chrys.: Or, men of the world may be figured in the
"corn-measure" as these are empty above, but full beneath, so worldly
men are foolish in spiritual things, but wise in earthly things, and
therefore like a corn-measure they keep the word of God hid, whenever
for any worldly cause he had not dared to proclaim the word openly, and
the truth of the faith. The stand for the lamp is the Church which
bears the word of life, and all ecclesiastical persons. [margin note:
Phil 2:15]
Hilary: Or, the Lord likened the Synagogue to a corn-measure, which
only receiving within itself such fruit as was raised; contained a
certain measure of limited obedience.
Ambrose. non occ.: And therefore let none shut up his faith within the
measure of the Law, but have recourse to the Church in which the grace
of the sevenfold Spirit shines forth.
Bede, in Loc. quoad sens.: Or, Christ Himself has lighted this lamp,
when He filled the earthen vessel of human nature with the fire of His
Divinity, which He would not either hide from them that believe, nor
put under a bushel that is shut up under the measure of the Law, or
confine within the limits of any one oration. The lampstand is the
Church, on which He set the lamp, when He affixed to our foreheads the
faith of His incarnation.
Hilary: Or, the lamp, i.e. Christ Himself, is set on its stand when He
was suspended on the Cross in His passion, to give light for ever to
those that dwell in the Church; "to give light," He says, "to all that
are in the house."
Aug.: For it is not absurd if any one will understand "the house" to be
the Church.
Or, "the house" may be the world itself, according to what He said
above, "Ye are the light of the world."
Hilary: He instructs the Apostles to shine with such a light, that in
the admiration of their work God may be praised, "Let your light so
shine before men, that they may see your good works."
Pseudo-Chrys.: That is, teaching with so pure a light, that men may not
only hear your words, but see your works, that those whom as lamps ye
have enlightened by the word, as salt ye may season by your example.
For by those teachers who do as well as teach, God is magnified; for
the discipline of the master is seen in the behavior of the family.
And therefore it follows, "and they shall glorify your Father which is
in heaven."
Aug., Serm. in Mont., i, 7: Had He only said, "That they may see your
good works," He would have seemed to have set up as an end to be sought
the praised of men, which the hypocrites desire; but by adding, "and
glorify your Father," he teaches that we should not seek as an end to
please men with our good works, but referring all to the glory of God,
therefore seek to please men, that in that God may be glorified.
Hilary: He means not that we should seek glory of men, but that though
we conceal it, our work may shine forth in honour of God to those among
whom we live.
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17. "Think not that I am come to destroy the Law, or the Prophets: I am
not come to destroy, but to fulfil.
18. For verily I say unto you, Till heaven and earth pass, one jot or
one tittle shall in no wise pass from the law, till all be fulfilled.
19. Whosoever therefore shall break one of these least commandments,
and shall teach men so, he shall be called the least in the kingdom of
heaven: but whosoever shall do and teach them, the same shall be called
great in the kingdom of heaven."
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Gloss. ord.: Having now exhorted His hearers to undergo all things for
righteousness' sake, and also not to hide what they should receive, but
to learn more for others' sake, that they may teach others, He now goes
on to tell them what they should teach, as though He had been asked,
What is this which you would not have hid, and for which you would have
all things endured? Are you about to speak any thing beyond what is
written in the Law and the Prophets;' hence it is He says, "Think not
that I am come to subvert the Law or the Prophets."
Pseudo-Chrys.: And that for two reasons. First, that by these words He
might admonish His disciples, that as He fulfilled the Law, so they
should strive to fulfil it. Secondly, because the Jews would falsely
accuse them as subverting the Law, therefore he answers the calumny
beforehand, but in such a manner as that He should not be thought to
come simply to preach the Law as the Prophets had done.
Remig.: He here asserts two things; He denies that He was come to
subvert the Law, and affirms that He was come to fulfil it.
Aug., Serm. in Mont., i, 8: In this last sentence again there is a
double sense; to fulfil the Law, either by adding something which it
had not, or by doing what it commands.
Chrys., Hom. 16: Christ then fulfilled the Prophets by accomplishing
what was therein foretold concerning Himself - and the Law, first, by
transgressing none of its precepts; secondly, by justifying by faith,
which the Law could not do by the letter.
Aug., cont. Faust., 19, 7. et seq.: And lastly, because even for them
who were under grace, it was hard in this mortal life to fulfil that of
the Law, "Thou shalt not lust," He being made a Priest by the sacrifice
of His flesh, obtained for us this indulgence, even in this fulfilling
the Law, that where through our infirmity we could not, we should be
strengthened through His perfection, of whom as our head we all are
members.
For so I think must be taken these words, "to fulfil" the Law, by
adding to it, that is, such things as either contribute to the
explanation of the old glosses, or to enable to keep them. For the Lord
has shewed us that even a wicked motion of the thoughts to the wrong of
a brother is to be accounted a kind of murder.
The Lord also teaches us, that it is better to keep near to the truth
without swearing, than with a true oath to come near to blasphemy.
But how, ye Manichaeans, do you not receive the Law and the Prophets,
seeing Christ here says, that He is come not to subvert but to fulfil
them? To this the heretic Faustus replies [ed. note: Faustus was of
Milevis in Africa and a Bishop and controversialist of the Manichees.
He was a man of considerable abilities. Augustine was first his hearer,
and in after years his opponent; and in his work against him he answers
him seriatim. In this way the treatise of Faustus is preserved to us.],
Whose testimony is there that Christ spoke this? That of Matthew.
How was it then that John does not give this saying, who was with Him
in the mount, but only Matthew, who did not follow Jesus till after He
had come down from the mount? To this Augustine replies, If none can
speak truth concerning Christ, but who saw and heard Him, there is no
one at this day who speaks truth concerning Him.
Why then could not Matthew hear from John's mouth the truth as Christ
had spoken, as well as we who are born so long after can speak the
truth out of John's book? In the same manner also it is, that not
Matthew's Gospel, but also these of Luke and Mark are received by us,
and on no inferior authority. And, that the Lord Himself might have
told Matthew the things He had done before He called him.
But speak out and say that you do not believe the Gospel, for they who
believe nothing in the Gospel but what they wish to believe, believe
themselves rather than the Gospel. To this Faustus rejoins, We will
prove that this was not written by Matthew, but by some other hand,
unknown, in his name. For below he says, "Jesus saw a man sitting at
the toll-office, Matthew by name." [Matt 9:9] Who writing of himself
say, saw a man,' and not rather, saw me?' Augustine; Matthew does no
more than John does, when he says, "Peter turning round saw that other
disciple whom Jesus loved;" as it is well known that this is the common
manner of Scripture writers, when writing their own actions.
Faustus again, But what say you to this, that the very assurance that
He was not come to destroy the Law and the Prophets, was the direct way
to rouse their suspicions that He was? For He had yet done nothing that
could lead the Jews to think that this was His object. Augustine; This
is a very weak objection, for we do not deny that to the Jews who had
no understanding, Christ might have appeared as threatening the
destruction of the Law and the Prophets.
Faustus; But what if the Law and the Prophets do not accept this
fulfilment, according to that in Deuteronomy, "These commandments I
give unto thee, thou shalt keep, thou shalt not add any thing to them,
nor take away." Augustine; Here Faustus does not understand what it is
to fulfil the Law, when he supposes that it must be taken of adding
words to it. The fulfilment of the Law is love, which the Lord hath
given in sending His Holy Spirit. The Law is fulfilled either when the
things there commanded are done, or when the things there prophesied
come to pass.
Faustus; But in that we confess that Jesus was author of a New
Testament, what else is it than to confess that He has done away with
the Old? Augustine; In the Old Testament were figure of things to come,
which, when the things themselves were brought in by Christ, ought to
have been taken away, that in that very taking away the Law and the
Prophets might be fulfilled wherein it was written that God gave a New
Testament.
Faustus; Therefore if Christ did say this thing, He either said it with
some other meaning, or He spoke falsely, (which God forbid,) or we must
take the other alternative, He did not speak it at all. But that Jesus
spoke falsely none will aver, therefore He either spoke it with another
meaning, or He spake it not at all. For myself I am rescued from the
necessity of this alternative by the Manichaean belief, which from the
first taught me not to believe all those things which are read in
Jesus' name as having been spoken by Him; for that there be many tares
which to corrupt the good seed some nightly sower has scattered up and
down through nearly the whole of Scripture.
Augustine; Manichaeus taught an impious error, that you should receive
only so much of the Gospel as does not conflict with your heresy, and
not receive whatever does conflict with it. We have learned of the
Apostle that religious caution, "Whoever preaches unto you another
Gospel than that we have preached, let him be accursed." [Gal 1:8] The
Lord also has explained what the tares signify, not things false mixed
with the true Scriptures, as you interpret, but men who are children of
the wicked one.
Faustus; Should a Jew then enquire of you why you do not keep the
precepts of the Law and the Prophets which Christ here declares He came
not to destroy but to fulfil, you will be driven either to accept an
empty superstition, or to repudiate this chapter as false, or to deny
that you are Christ's disciple.
Augustine; The Catholics are not in any difficulty on account of this
chapter as though they did not observe the Law and the Prophets; for
they do cherish love to God and their neighbour, "on which hang all the
Law and the Prophets." And whatever in the Law and the Prophets was
foreshewn, whether in things done, in the celebration of sacramental
rites, or in forms of speech, all these they know to be fulfilled in
Christ and the Church. Wherefore we neither submit to a false
superstition, nor reject the chapter, nor deny ourselves to be Christ's
disciples. He then who says, that unless Christ had destroyed the Law
and the Prophets, the Mosaic rites would have continued along with the
Christian ordinances, may further affirm, that unless Christ had
destroyed the Law and the Prophets, He would yet be only promised as to
be born, to suffer, to rise again. But inasmuch as He did not destroy,
but rather fulfil them, His birth, passion, and resurrection, are now
no more promised as things future, which were signified by the
Sacraments of the Law; but He is preached as already born, crucified,
and risen, which are signified by the Sacraments now celebrated by
Christians.
It is clear then how great is the error of those who suppose, that when
the signs or sacraments are changed, the things themselves are
different, whereas the same things which the Prophetic ordinance had
held forth as promises, the Evangelic ordinance points to as completed.
Faustus: Supposing these to be Christ's genuine words, we should
enquire what was His motive for speaking thus, whether to soften the
blind hostility of the Jews, who when they saw their holy things
trodden under foot by Him, would not have so much as given Him a
hearing; or whether He really said them to instruct us, who of the
Gentiles should believe, to submit to the yoke of the Law. If this last
were not His design, then the first must have been; nor was there any
deceit or fraud in such purpose.
For of laws there be three sorts. The first that of the Hebrews, called
the "law of sin and death," [Rom 8:2] by Paul; the second that of the
Gentiles, which he calls the law of nature, saying, "By nature the
Gentiles do the deeds of the law;" [Rom 2:14] the third, the law of
truth, which he means, "The law of the Spirit of life." Also there are
Prophets some of the Jews, such as are well known; others of the
Gentiles as Paul speaks, "A prophet of their own hath said;" [Tit 1:12]
and others of the truth of whom Jesus speaks, "I send unto you wise men
and prophets." [Matt 23:34]
Now had Jesus in the following part of this Sermon brought forward any
of the Hebrew observances to shew how he had fulfilled them, no one
would have doubted that it was of the Jewish Law and Prophets that He
was now speaking; but when He brings forward in this way only those
more ancient precepts, "Thou shalt not kill, Thou shalt not commit
adultery," which were promulged of old to Enoch, Seth, and the other
righteous men, who does not see that He is here speaking of the Law and
Prophets of truth? Wherever He has occasion to speak of any thing
merely Jewish, He plucks it up by the very roots, giving precepts
directly the contrary; for example, in the case of that precept, "An
eye for an eye, a tooth for a tooth."
Augustine; Which was the Law and which the Prophets, that Christ came
"not to subvert but to fulfil," is manifest, to wit, the Law given by
Moses. And the distinction which Faustus draw between the precepts of
the righteous men before Moses, and the Mosaic Law, affirming that
Christ fulfilled that one but annulled the other, is not so. We affirm
that the Law of Moses was both well suited to its temporary purpose,
and was not now subverted, but fulfilled by Christ, as will be seen in
each particular. This was not understood by those who continued in such
obstinate error, that they compelled the Gentiles to Judaize - those
heretics, I mean, who were called Nazarenes.
Pseudo-Chrys.: But since all things which should befall from the very
beginning of the world to the end of it, were in type and figure
foreshewn in the Law, that God may not be thought to be ignorant of any
of those things that take place, He therefore here declares, that
heaven and earth should not pass till all things thus foreshewn in the
Law should have their actual accomplishment.
Remig.: "Amen" is a Hebrew word, and my be rendered in Latin, vere,'
fidenter,' or fiat;' that is, truly,' faithfully,' or so be it.' The
Lord uses it either because of the hardness of heart of those who were
slow to believe, or to attract more particularly the attention of those
that did believe.
Hilary: From the expression here used, "pass," we may suppose that the
constituting elements of heaven and earth shall not be annihilated.
[ed. note: The text of Hil. has maxima, ut arbitramur, elementa esse
solvends.']
Remig.: But shall abide in their essence, but "pass" through renewal.
Aug., Serm. in Mont. i, 8: By the words "one iota or one point shall
not pass from the Law," we must understand only a strong metaphor of
completeness, drawn from the letters of writing, iota being the least
of the letters, made with one stroke of the pen, and a point being a
slight dot at the end of the same letter. The words there shew that the
Law shall be completed to the very least matter.
Rabanus: He fitly mentions the Greek iota, and not the Hebrew job,
because the iota stands in Greek for the number ten, and so there is an
allusion to the Decalogue of which the Gospel is the point and
perfection.
Pseudo-Chrys.: If even an honourable man blushes to be found in a
falsehood, and a wise man lets not fall empty any word he has once
spoken, how could it be that the words of heaven should fall to the
ground empty? Hence He concludes, "Whoso shall break the least of these
commandments, &c." And, I suppose, the Lord goes on to reply Himself to
the question, Which are the least commandments? Namely, these which I
am now about to speak.
Chrys.: He speaks not this of the old laws, but of those which He was
now going to enact, of which he says, "the least," though they were all
great. For as He so oft spoke humbly of Himself, so does He now speak
humbly of His precepts.
Pseudo-Chrys.: Otherwise; the precepts of Moses are easy to obey; "Thou
shalt not kill. Thou shalt not commit adultery." The very greatness of
the crime is a check upon the desire of committing it; therefore the
reward of observance is small, the sin of transgression great.
But Christ's precepts, "Thou shalt not be angry, Thou shalt not lust,"
are hard to obey, and therefore in their reward they are great, in
their transgression, least.' It is thus He speaks of these precepts of
Christ, such as "Thou shalt not be angry, Thou shalt not lust,' as the
least;' and they who commit these lesser sins, are the least in the
kingdom of God; that is, he who has been angry and not sinned
grievously is secure from the punishment of eternal damnation; yet he
does not attain that glory which they attain who fulfil even these
least.
Aug.: Or, the precepts of the Law are called the least,' as opposed to
Christ's precepts which are great. The least commandments are signified
by the iota and the point. "He," therefore, "who breaks them, and
teaches men so," that is, to do as he does, "shall be called least in
the kingdom of heaven." Hence we may perhaps conclude, that it is not
true that there shall none be there except they be great.
Gloss. ord.: By break,' is meant, the not doing what one understands
rightly, or the not understanding what one has corrupted, or the
destroying the perfectness of Christ's additions.
Chrys.: Or, when you hear the words, "least in the kingdom of heaven,"
imagine nothing less than the punishment of hell. For He oft uses the
word kingdom,' not only of the joys of heaven, but of the time of the
resurrection, and of the terrible coming of Christ.
Greg., Hom. in Ev., 12, 1: Or, by the kingdom of heaven is to be
understood the Church, in which that teacher who breaks a commandment
is called least, because he whose life is despised, it remains that his
preaching be also despised.
Hilary: Or, He calls the passion, and the cross, the least, which if
one shall not confess openly, but be ashamed of them, he shall be
least, that is, last, and as it were no man; but to him that confesses
it He promises the great glory of a heavenly calling.
Jerome: This head is closely connected with the preceding. It is
directed against the Pharisees, who, despising the commandments of God,
set up traditions of their own, and means that their teaching the
people would not avail themselves, if they destroyed the very least
commandment in the Law.
We may take it in another sense. The learning of the master if joined
with sin however small, loses him the highest place, nor does it avail
any to teach righteousness, if he destroys it in his life. Perfect
bliss is for him who fulfils in deed what he teaches in word.
Aug.: Otherwise; "he who breaks the least of these commandments," that
is, of Moses' Law, "and teaches men so, shall be called the least; but
he who shall do (these least), and so teach," shall not indeed be
esteemed great, yet not so little as he who breaks them. That he should
be great, he ought to do and to teach the things which Christ now
teaches.
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20. "For I say unto you, That except your righteousness shall exceed
the righteousness of the Scribes and Pharisees, ye shall in no case
enter into the kingdom of heaven.
21. Ye have heard that it was said by them of old time, Thou shalt not
kill; and whosoever shall kill shall be in danger of the judgment:
22. But I say unto you, That whosoever is angry with his brother
without a cause shall be in danger of the judgment: and whosoever shall
say to his brother, Raca, shall be in danger of the council: but
whosoever shall say, Thou fool, shall be in danger of hell fire."
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Hilary: Beautiful entrance He here makes to a teaching beyond the works
of the Law, declaring to the Apostles that they should have no
admission to the kingdom of heaven without a righteousness beyond that
of Pharisees.
Chrys.: By righteousness is here meant universal virtue. But observe
the superior power of grace, in that He requires of His disciples who
were yet uninstructed to be better than those who were masters unto the
Old Testament. Thus He does not call the Scribes and Pharisees
unrighteous, but speaks of "their righteousness." And see how ever
herein He confirms the Old Testament that He compares it with the New,
for the greater and the less are always of the same kind.
Pseudo-Chrys.: The righteousness of the Scribes and Pharisees are the
commandments of Moses; but the commandments of Christ are the
fulfilment of that Law. This then is His meaning; Whosoever in addition
to the commandments of the Law shall not fulfil My commandments, shall
not enter into the kingdom of heaven. For those indeed save from the
punishment due to transgressors of the Law, but do not bring into the
kingdom; but My commandments both deliver from punishment, and bring
into the kingdom.
But seeing that to break the least commandments and not to keep them
are one and the same, why does He say above of him that breaks the
commandments, that "he shall be the least in the kingdom of heaven,"
and here of him who keeps them not, that he "shall not enter into the
kingdom of heaven?" See how to be the least in the kingdom is the same
with not entering into the kingdom. For a man to be in the kingdom is
not to reign with Christ, but only to be numbered among Christ's
people; what He says then of him that breaks the commandments is, that
he shall indeed be reckoned among Christians, yet the least of them.
but he who enters into the kingdom, becomes partaker of His kingdom
with Christ. Therefore he who does not enter into the kingdom of
heaven, shall not indeed have a part of Christ's glory, yet shall he be
in the kingdom of heaven, that is, in the number of those over whom
Christ reigns as King of heaven.
Aug., City of God, book 20, ch. 9: Otherwise, "unless your
righteousness exceed the righteousness of the Scribes and Pharisees,"
that is, exceed that of those who break what themselves teach, as it is
elsewhere said of them, "They say, and do not;" [Matt 23:3] just as if
He had said, Unless your righteousness exceed in this way that ye do
what ye teach, you shall not enter the kingdom of heaven.
We must therefore understand something other than usual by the kingdom
of heaven here, in which are to be both he who breaks what he teaches,
and he who does it, but the one "least," the other, "great;" this
kingdom of heaven is the present Church. In another sense is the
kingdom of heaven spoken of that place where none enters but he who
does what he teaches, and this is the Church as it shall be hereafter.
Aug., cont. Faust., 19, 31: This expression, the kingdom of heaven, so
often used by our Lord, I know not whether any one would find in the
books of the Old Testament. It belongs properly to the New Testament
revelation, kept for His mouth whom the Old Testament figured as a King
that should come to reign over His servants. This end, to which its
precepts were to be referred, was hidden in the Old Testament, though
even that had its saints who looked forward to the revelation that
should be made.
Gloss. non occ.: Or, we may explain by referring to the way in which
the Scribes and Pharisees understood the Law, not to the actual
contents of the Law.
Aug., cont. Faust., 19, 30: For almost all the precepts which the Lord
gave, saying, "But I say unto you," are found in those ancient books.
But because they knew not of any murder, besides the destruction of the
body, the Lord shews them that every evil thought to the hurt of a
brother is to be held for a kind of murder.
Pseudo-Chrys.: Christ willing to shew that He is the same God who spoke
of old in the Law, and who now gives commandments in grace, now puts
first of all his commandments, [margin note: vid. Matt 19:18] that one
which was the first in the Law, first, at least, of all those that
forbade injury to our neighbour.
Aug., City of God, book 1, ch. 20: We do not, because we have heard
that, "Thou shalt not kill," deem it therefore unlawful to pluck a
twig, according to the error of the Manichees, nor consider it to
extend to irrational brutes; by the most righteous ordinance of the
Creator their life and death is subservient to our needs.
There remains, therefore, only man of whom we can understand it, and
that not any other man, nor you only; for he who kills himself does
nothing else but kill a man. Yet have not they in any way done contrary
to this commandment who have waged wars under God's authority, or they
who charged with the administration of civil power have by most just
and reasonable orders inflicted death upon criminals. Also Abraham was
not charged with cruelty, but even received the praise of piety, for
that he was willing to obey God in slaying his son.
Those are to be excepted from this command whom God commands to be put
to death, either by a general law given, or by particular admonition at
any special time. For he is not the slayer who ministers to the
command, like a hilt to one smiting with a sword, nor is Samson
otherwise to be acquitted for destroying himself along with his
enemies, than because he was so instructed privily of the Holy Spirit,
who through him wrought the miracles.
Chrys.: This, "it was said by them of old time," shews that it was long
ago that they had received this precept. He says this that He might
rouse His sluggish hearers to proceed to more sublime precepts, as a
teacher might say to an indolent boy, Know you not how long time you
have spent already in merely learning to spell? In that, "I say unto
you," mark the authority of the legislator, none of the old Prophets
spoke thus; but rather, "Thus saith the Lord." They as servants
repeated the commands of their Lord; He as a Son declared the will of
His Father, which was also His own. They preached to their fellow
servants; He as master ordained a law for his slaves.
Aug., City of God, 4, 4: There are two different opinions among
philosophers concerning the passions of the mind: the Stoics do not
allow that any passion is incident to the wise man; the Peripatetics
affirm that they are incident to the wise man but in a moderate degree
and subject to reason; as, for example, when mercy is shewn in such a
manner that justice is preserved. But in the Christian rule we do not
enquire whether the mind is first affected with anger or with sorrow,
but whence.
Pseudo-Chrys.: He who is angry without cause shall be judged; but he
who is angry with cause shall not be judged. For if there were no
anger, neither teaching would profit, nor judgments hold, nor crimes be
controlled. So that he who on just cause is not angry, is in sin; for
an unreasonable patience sows vices, breeds carelessness, and invites
the good as well as the bad to do evil.
Jerome: Some copies add here the words, without cause; but by the true
reading [ed. note: Vid. also in Eph. iv. 31. Augustine says the same
speaking of Greek codd. Retract. i. 19. Cassian rejects it too,
Institut. viii. 20. Erasmus, Bengel. follow. vid. Wetstein. in loc. who
would keep the word on the ground of a "consensus," of Greek and Latin
Fathers and Versions. There is an agreement of existed MSS. also.] the
precept is made unconditional, and anger altogether forbidden. For when
we are told to pray for them that persecute us, all occasion of anger
is taken away. The words "without cause" then must be erased, for "the
wrath of man worketh not the righteousness of God."
Pseudo-Chrys.: Yet that anger which arises from just cause is indeed
not anger, but a sentence of judgment. For anger properly means a
feeling of passion; but he whose anger arises from just cause does not
suffer any passion, and is rightly said to sentence, not to be angry
with.
Aug., Retract., i, 19: This also we affirm should be taken into
consideration, what is being angry with a brother; for he is not angry
with a brother who is angry at his offence. He then it is who is angry
without cause, who is angry with his brother, and not with the offence.
Aug., City of God, book 14, ch. 9: But to be angry with a brother to
the end that he may be corrected, there is no man of sound mind who
forbids. Such sort of motions as come of love of good and of holy
charity, are not to be called vices when they follow right reason.
Pseudo-Chrys.: But I think that Christ does not speak of anger of the
flesh, but anger of the heart; for the flesh cannot be so disciplined
as not to feel the passion. When then a man is angry but refrains from
doing what his anger prompts him, his flesh is angry, but his heart is
free from anger.
Aug., Serm. in Mont., i, 9: And there is this same distinction between
the first case here put by the Saviour and the second: in the first
case there is one thing, the passion; in the second two, anger and
speech following thereupon, "He who saith to his brother, Raca, is in
danger of the council." Some seek the interpretation of this word in
the Greek, and think that "Raca" means ragged, from the Greek rhachos,
a rag. But more probably it is not a word of any meaning, but a mere
sound expressing the passion of the mind, which grammarians call an
interjection, such as the cry of pain, hen.'
Chrys.: Or, Racha is a word signifying contempt, and worthlessness. For
where we in speaking to servants or children say, Go thou, or, Tell
thou him; in Syriac they would say Racha for thou.' For the Lord
descends to the smallest trifles even of our behaviour, and bids us
treat one another with mutual respect.
Jerome: Or, Racha is a Hebrew word signifying, empty,' vain;' as we
might say in the common phrase of reproach, empty-pate.' Observe that
He says brother; for who is our brother, but he who has the same Father
as ourselves?
Pseudo-Chrys.: And it were an unworthy reproach to him who has in him
the Holy Spirit to call him empty.'
Aug.: In the third case are three things; anger, the voice expressive
of anger, and a word of reproach, "Thou fool." Thus here are three
different degrees of sin; in the first when one is angry, but keeps the
passion in his heart without giving any sign of it. If again he suffers
any sound expressive of the passion to escape him, it is more than had
he silently suppressed the rising anger; and if he speaks a word which
conveys a direct reproach, it is a yet greater sin.
Pseudo-Chrys.: But as none is empty who has the Holy Spirit, so none is
a fool who has the knowledge of Christ; and if Racha signifies empty,'
it is one and the same thing, as far as the meaning of the word goes,
to say Racha, or thou fool.'
But there is a difference in the meaning of the speaker; for Racha was
a word in common use among the Jews, not expressing wrath or hate, but
rather in a light careless way expressing confident familiarity, not
anger. But you will perhaps say, if Racha is not an expression of
wrath, how is it then a sin? Because it is said for contention, not for
edification; and if we ought not to speak even good words but for the
sake of edification, how much more not such as are in themselves bad?
Aug.: Here we have three arraignments, the judgement, the council, and
hell-fire, being different stages ascending from the lesser to the
greater. For in the judgment there is yet opportunity for defence; to
the council belongs the respite of the sentence, what time the judges
confer among themselves what sentence ought to be inflicted; in the
third, hell-fire, condemnation is certain, and the punishment fixed.
Hence is seen what a difference is between the righteousness of the
Pharisees and Christ; in the first, murder subjects a man to judgment;
in the second, anger alone, which is the least of the three degrees of
sin.
Rabanus: The Saviour here names the torments of hell, Gehenna, a name
thought to be derived from a valley consecrated to idols near
Jerusalem, and filled of old with dead bodies, and defiled by Josiah,
as we read in the Book of Kings.
Chrys.: This is the first mention of hell, though the kingdom of Heaven
had been mentioned some time before, which shews that the gifts of the
one come of His love, the condemnation of the other of our sloth.
Many thinking this a punishment too severe for a mere word, say that
this was said figuratively. But I fear that if we thus cheat ourselves
with words here, we shall suffer punishment in deed there. Think not
then this too heavy a punishment, when so many sufferings and sins have
their beginning in a word; a little word has often begotten a murder,
and overturned whole cities. And yet it is not to be thought a little
word that denies a brother reason and understanding by which we are
men, and differ from the brutes.
Pseudo-Chrys.: "In danger of the council;" that is, (according to the
interpretation given by the Apostles in the Constitutions,) in danger
of being one of that Council which condemned Christ. [ed. note, e: This
remark is not found in the Apostolical Constitutions as we now have
them. The text in question, however, is quoted in ii. 32 and 50. So
again the comment on Matt. vi. 3. is not found in the Constitutions,
though the text is quoted. vid. Coteler, in Constit. iii. 14. The
passage quoted in Matt. xxvi. 18, is found in Constit. viii. 2. vid.
also Usser. Dissert. ix. Pearson. Vind. Ign. p. 1. c. 4 fin.]
Hilary: Or, he who reproaches with emptiness one full of the Holy
Spirit, will be arraigned in the assembly of the Saints, and by their
sentence will be punished for an affront against that Holy Spirit
Himself.
Aug.: Should any ask what greater punishment is reserved for murder, if
evil-speaking is visited with hell-fire? This obliges us to understand,
that there are degrees in hell.
Chrys.: Or, "the judgment," and "the council" denote punishment in this
word; "hell-fire" future punishment. He denounces punishment against
anger, yet does not mention any special punishment, shewing therein
that it is not possible that a man should be altogether free from the
passion. The Council here means the Jewish senate, for He would not
seem to be always superseding all their established institutions, and
introducing foreign. [ed. note, f: In this quotation only the last
sentence is found in Chrys.]
Aug.: In all these three sentences there are some words understood. In
the first indeed, as many copies read "without cause," there is nothing
to be supplied. In the second, "He who saith to his brother, Racha," we
must supply the words, "without cause;" and again, in "He who says,
Thou fool," two things are understood, "to his brother," and, "without
cause." All this forms the defence of the Apostle, when he calls the
Galatians fools, though he considers them his brethren; for he did it
not without cause.
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23. "Therefore if thou bring thy gift to the altar, and there
rememberest that thy brother hath ought against thee;
24. Leave there thy gift before the altar, and go thy way; first be
reconciled to thy brother, and then come and offer thy gift."
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Aug., Serm. in Mont., i, 10: If it be not lawful to be angry with a
brother, or to say to him Racha, or Thou fool, much less is it lawful
to keep in the memory any thing which might convert anger into hate.
Jerome: It is not, If thou hast ought against thy brother; but "If thy
brother has ought against thee," that the necessity of reconciliation
may be more imperative.
Aug.: And he has somewhat against us when we have wronged him; and we
have somewhat against him when he has wronged us, in which case there
were no need to go to be reconciled to him, seeing we had only to
forgive him, as we desire the Lord to forgive us.
Pseudo-Chrys.: But if it is he that hath done you the wrong, and yet
you be the first to seek reconciliation, you shall have a great reward.
Chrys.: If love alone is not enough to induce us to be reconciled to
our neighbour, the desire that our work should not remain imperfect,
and especially in the holy place, should induce us.
Greg., Hom. 1 in Ezech. viii. 9: Lo He is not willing to accept
sacrifice at the hands of those who are at variance. Hence then
consider how great an evil is strife, which throws away what should be
the means of remission of sin.
Pseudo-Chrys.: See the mercy of God, that He thinks rather of man's
benefit than of His own honour; He loves concord in the faithful more
than offering at His altar; for so long as there are dissensions among
the faithful, their gift is not looked upon, their prayer is not heard.
For no one can be a true friend at the same time to two who are enemies
to each other. In like manner, we do not keep our fealty to God, if we
do not love His friends and hate His enemies. But such as was the
offence, such should also be the reconciliation. If you have offended
in thought, be reconciled in thought; if in words, be reconciled in
words; if in deeds, in deeds by reconciled. For so it is in every sin,
in whatsoever kind it was committed, in that kind is the penance done.
Hilary: He bids us when peace with our fellow-men is restored, then to
return to peace with God, passing from the love of men to the love of
God; "Then go and offer thy gift."
Aug.: If this direction be taken literally, it might lead some to
suppose that this ought indeed to be so done if our brother is present,
for that no long time can be meant when we are bid to leave our
offering there before the altar. For if he be absent, or possibly
beyond sea, it is absurd to suppose that the offering must be left
before the altar, to be offered after we have gone over land and sea to
seek him.
Wherefore we must embrace an inward, spiritual sense of the whole, if
we would understand it without involving any absurdity. The gift which
we offer to God, whether learning, or speech, or whatever it be, cannot
be accepted of God unless it be supported by faith. If then we have in
aught harmed a brother, we must go and be reconciled with him, not with
the bodily feet, but in thoughts of the heart, when in humble
contrition you may cast yourself at your brother's feet in sight of Him
whose offering you are about to offer. For thus in the same manner as
though He were present, you may with unfeigned heart seek His
forgiveness; and returning thence, that is, bringing back again your
thoughts to what you had first begun to do, may make your offering.
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25. "Agree with thine adversary quickly, whiles thou art in the way
with him; lest at any time the adversary deliver thee to the judge, and
the judge deliver thee to the officer, and thou be cast into prison.
26. Verily I say unto thee, Thou shalt by no means come out thence,
till thou hast paid the uttermost farthing."
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Hilary: The Lord suffers us at no time to be wanting in peaceableness
of temper, and therefore bids us be reconciled to our adversary
quickly, while on the road to life, lest we be cast into the season of
death before peace by joined between us.
Jerome: The word here in our Latin books is consentiens,' in Greek,
eunoon, which means, kind,' benevolent.'
Aug., Serm. in Mont, i, 11: Let us see who this adversary is to whom we
are bid to be benevolent. It may then be either the Devil, or man, or
the flesh, or God, or His commandments. But I do not see how we can be
bid be benevolent, or agreeing with the Devil; for where there is good
will, there is friendship, and no one will say that friendship should
be made with the Devil, or that it is well to agree with him, having
once proclaimed war against him when we renounced him; nor ought we to
consent with him, with whom had we never consented, we had never come
into such circumstances.
Jerome: Some, from that verse of Peter, "Your adversary the Devil, &c."
[1 Pet 5:8] will have the Saviour's command to be, that we should be
merciful to the Devil, not causing him to endure punishment for our
sakes. For as he puts in our way the incentives to vice, if we yield to
his suggestions, he will be tormented for our sakes.
Some follow a more forced interpretation, that in baptism we have each
of us made a compact with the Devil by renouncing him. If we observe
this compact, then we are agreeing with our adversary, and shall not be
cast into prison.
Aug.: I do not see again how it can be understood of man. For how can
man be said to deliver us to the Judge, when we know only Christ as the
Judge, before whose tribunal all must be sisted [?]. How then can he
deliver to the Judge, who has himself to appear before Him? Moreover if
any has sinned against any by killing him, he has no opportunity of
agreeing with him in the way, that is in this life; and yet that
hinders not but that he may be rescued from judgment by repentance.
Much less do I see how we can be bid be agreeing with the flesh; for
they are sinners rather who agree with it; but they who bring it into
subjection, do not agree with it, but compel it to agree with them.
Jerome: And how can the body be cast into prison if it agree not with
the spirit, seeing soul and body must go together, and that the flesh
can do nothing but what the soul shall command?
Aug.: Perhaps then it is God with whom we are here enjoined to agree.
He may be said to be our adversary, because we have departed from Him
by sin, and "He resisteth the proud." Whosoever then shall not have
been reconciled in this life with God through the death of His Son,
shall be by Him delivered to the Judge, that is, the Son, to whom He
has committed all judgment. And man may be said to be "in the way with
God," because He is every where.
But if we like not to say that the wicked are with God, who is every
where present, as we do not say that the blind are with that light
which is every where around them, there only remains the law of God
which we can understand by our adversary. For this law is an adversary
to such as love to sin, and is given us for this life that it may be
with us in the way. To this we ought to agree quickly, by reading,
hearing, and bestowing on it the summit of authority, and that when we
understand it, we hate it not because it opposes our sins, but rather
love it because it corrects them; and when it is obscure, pray that we
may understand it.
Jerome: But from the context the sense is manifest; the Lord is
exhorting us to peace and concord with our neighbour; as it was said
above, Go, be reconciled to thy brother.
Pseudo-Chrys.: The Lord is urgent with us to hasten to make friends
with our enemies while we are yet in this life, knowing how dangerous
for us that one of our enemies should die before peace is made with us.
For if death bring us while yet at enmity to the Judge, he will deliver
us to Christ, proving us guilty by his judgment. Our adversary also
delivers us to the Judge, when he is the first to seek reconciliation;
for he who first submits to his enemy, brings him in guilty before God.
Hilary: Or, the adversary delivers you to the Judge, when the abiding
of your wrath towards him convicts you.
Aug.: by the Judge I understand Christ, for, "the Father hath committed
all judgment to the Son;" [John 5:22] and by the officer, or minister,
an Angel, for "Angels came and ministered unto Him;" and we believe
that He will come with his Angels to judge.
Pseudo-Chrys.: "The officer," that is, the ministering Angel of
punishment, and he shall cast you into the prison of hell.
Aug.: By the prison I understand the punishment of the darkness. And
that none should despise that punishment, He adds, "Verily I say unto
thee, thou shalt not come out thence till thou hast paid the very last
farthing."
Jerome: A farthing is a coin containing two mites. What He says then
is, Thou shalt not go forth thence till thou hast paid for the smallest
sin.'
Aug.: Or it is an expression to denote that there is nothing that shall
go unpunished; as we say To the dregs,' when we are speaking of any
thing so emptied that nothing is left in it.
Or by "the last farthing" [margin note: quadrans] may be denoted
earthly sins. For the fourth and last element of this world is earth.
"Paid," that is in eternal punishment; and "until" used in the same
sense as in that, "Sit thou on my right hand until I make thy enemies
thy footstool;" [Ps 110:1] for He does not cease to reign when His
enemies are put under His feet. So here, "until thou hast paid," is as
much as to say, thou shalt never come out thence, for that he is always
paying the very last farthing while he is enduring the everlasting
punishment of earthly sins.
Pseudo-Chrys.: Or, If you will make your peace yet in this world, you
may receive pardon of even the heaviest offences; but if once damned
and cast into the prison of hell, punishment will be exacted of you not
for grievous sins only, but for each idle word, which may be denoted by
"the very last farthing."
Hilary: For because "charity covereth a multitude of sins," we shall
therefore pay the last farthing of punishment, unless by the expense of
charity we redeem the fault of our sin.
Pseudo-Chrys.: Or, the prison is worldly misfortune which God often
sends upon sinners.
Chrys.: Or, He here speaks of the judges of this world, of the way
which leads to this judgment, and of human prisons; thus not only
employing future but present inducements, as those things which are
before the eyes affect us most, as St. Paul also declares, "If thou
doest evil fear the power, for he beareth not the sword in vain." [Rom
13:4]
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27. "Ye have heard that it was said by them of old time, Thou shalt not
commit adultery:'
28. But I say unto you, That whosoever looketh on a woman to lust after
her hath committed adultery with her already in his heart."
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Chrys., Hom. xvii: The Lord having explained how much is contained in
the first commandment, namely, "Thou shalt not kill," proceeds in
regular order to the second.
Aug., Serm. ix, 3 and 10: "Thou shalt not commit adultery," that is,
Thou shalt go no where but to thy lawful wife. For if you exact this of
your wife, you ought to do the same, for the husband ought to go before
the wife in virtue. It is a shame for the husband to say that this is
impossible. Why not the husband as well as the wife? And let not him
that is unmarried suppose that he does not break this commandment by
fornication; you know the price wherewith you have been bought, you
know what you eat and what your drink [ed. note, g: Nic. inserts here,
from the original, immo quem manduces, quem bibas.'] therefore keep
yourself from fornications. Forasmuch as all such acts of lust pollute
and destroy God's image, (which you are,) the Lord who knows what is
good for you, gives you this precept that you may not pull down His
temple which you have begun to be.
Aug., cont. Faust. 19, 23: He then goes on to correct the error of the
Pharisees, declaring, "Whoso looketh upon a woman to lust after her,
hath committed adultery already with her in his heart." For the
commandment of the Law, "Thou shalt not lust after thy neighbour's
wife," [Ex 20:17] the Jews understood of taking her away, not of
committing adultery with her.
Jerome: Between pathos and propatheia, that is between actual passion
and the first spontaneous movement of the mind, there is this
difference: passion is at once a sin; the spontaneous movement of the
mind, though it partakes of the evil of sin, is yet not held for an
offence committed. [ed. note, h: In this passage S. Jerome, who seems
to have introduced the word propassio, propatheia, into theology, uses
it somewhat in a sense of his own; viz. as involving something of the
nature of sin; vid. also Comm. in Ezek. xviii, 1, 2. The word is more
commonly applied to our Lord, as denoting the mode and extent in which
His soul was affected by what in others became pathos. In us passion
precedes reason, in Him it followed, or was a propatheia. vid. S.
Jerome in Matt. xxvi. 37. Leon. Ep. 35. Damasc. F. O. iii. 20 &c. &c.]
When then one looks upon a woman, and his mind is therewith smitten,
there is propassion; if he yields to this he passes from propassion to
passion, and then it is no longer the will but the opportunity to sin
that is wanting. "Whosoever," then, "looketh on a woman to lust after
her," that is, so looks on her as to lust, and cast about to obtain, he
is rightly said to commit adultery with her in his heart.
Aug., Serm. in Mont., i, 12: For there are three things which make up a
sin; suggestion either through the memory, or the present sense; if the
thought of the pleasure of indulgence follows, that is an unlawful
thought, and to be restrained; if you consent then, the sin is
complete. For prior to the first consent, the pleasure is either none
or very slight, the consenting to which makes the sin. But if consent
proceeds on into overt act, then desire seems to be satiated and
quenched. And when suggestion is again repeated, the contemplated
pleasure is greater, which previous to habit formed was but small, but
now more difficult to overcome.
Greg., Mor., xxi, 2: But whoso casts his eyes about without caution
will often be taken with the pleasure of sin, and ensnared by desires
begins to wish for what he would not. Great is the strength of the
flesh to draw us downwards, and the charm of beauty once admitted to
the heart through the eye, is hardly banished by endeavour. We must
therefore take heed at the first, we ought not to look upon what it is
unlawful to desire. For that the heart may be kept pure in thought, the
eyes, as being on the watch to hurry us to sin, should be averted from
wanton looks.
Chrys.: If you permit yourself to gaze often on fair countenances you
will assuredly be taken, even though you may be able to command your
mind twice or thrice. For you are not exalted above nature and the
strength of humanity. She too who dresses and adorns herself for the
purpose of attracting men's eyes to her, though her endeavor should
fail, yet shall she be punished hereafter; seeing she mixed the poison
and offered the cup, though none was found who would drink thereof. For
what the Lord seems to speak only to the man, is of equal application
to the woman; inasmuch as when He speaks to the head, the warning is
meant for the whole body.
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29. "And if they right eye offend thee, pluck it out, and cast it from
thee: for it is profitable for thee that one of thy members should
perish, and not that thy whole body should be cast into hell.
30. And if they right hand offend thee, cut it off, and cast it from
thee: for it is profitable for thee that one of thy members should
perish, and not that thy whole body should be cast into hell."
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Gloss, non occ.: Because we ought not only to avoid actual sin, but
even put away every occasion of sin, therefore having taught that
adultery is to be avoided not in deed only, but in heart, He next
teaches us to cut off the occasions of sin.
Pseudo-Chrys.: But if according to that of the Prophet, "there is no
whole part in our body," [Ps 38:3] it is needful that we cut off every
limb that we have that the punishment may be equal to the depravity of
the flesh.
Is it then possible to understand this of the bodily eye or hand? As
the whole man when he is turned to God is dead to sin, so likewise the
eye when it has ceased to look evil is cut off from sin. But this
explanation will not suit the whole; for when He says, "thy right eye
offends thee," what does the left eye? Does it contradict the right
eye, and it is preserved innocent?
Jerome: Therefore by the right eye and the right hand we must
understand the love of brethren, husbands and wives, parents and
kinsfolk; which if we find to hinder our view of the true light, we
ought to sever from us.
Aug., Serm. in Mont., i, 13: As the eye denotes contemplation, so the
hand aptly denotes action. By the eye we must understand our most
cherished friend, as they are wont to say who would express ardent
affection, I love him as my own eye.' And a friend too who gives
counsel, as the eye shews us our way. The "right eye," perhaps, only
means to express a higher degree of affection, for it is the one which
men most fear to lose.
Or, by the right eye may be understood one who counsels us in heavenly
matters, and by the left one who counsels in earthly matters. And this
will be the sense; Whatever that is which you love as you would your
own right eye, if it "offend you," that is, if it be an hindrance to
your true happiness, "cut it off and cast it from you." For if the
right eye was not to be spared, it was superfluous to speak of the
left. The right hand also is to be taken of a beloved assistant in
divine actions, the left hand in earthly actions.
Pseudo-Chrys.: Otherwise; Christ would have us careful not only of our
own sin, but likewise that even they who pertain to us should keep
themselves from evil. Have you any friend who looks to your matters as
your own eye, or manages them as your own hand, if you know of any
scandalous or base action that he has done, cast him from you, he is an
offence; for we shall give account not only of our own sins, but also
of such of those of our neighbours as it is in our power to hinder.
Hilary: Thus a more lofty step of innocence is appointed us, in that we
are admonished to keep free, not only from sin ourselves, but from such
as might touch us from without.
Jerome: Otherwise; As above He had placed lust in the looking on a
woman, so now the thought and sense straying hither and thither He
calls the eye.' By the right hand and the other parts of the body, He
means the initial movements of desire and affection.
Pseudo-Chrys.: The eye of flesh is the mirror of the inward eye. The
body also has its own sense, that is, the left eye, and its own
appetite, that is, the left hand. But the parts of the soul are called
right, for the soul was created both with free-will and under the law
of righteousness, that it might both see and do rightly.
But the members of the body being not with free-will, but under the law
of sin, are called the left. Yet He does not bid us cut off the sense
or appetite of the flesh; we may retain the desires of the flesh, and
yet not do thereafter, but we cannot cut off the having the desires.
But when we wilfully purpose and think of evil, then our right desires
and right will offend us, and therefore He bids us cut them off. And
these we can cut off, because our will is free.
Or otherwise; Every thing, however good in itself that offends
ourselves or others, we ought to cut off from us. For example, to visit
a woman with religious purposes, this good intent towards her may be
called a right eye, but if often visiting her I have fallen into the
net of desire, or if any looking on are offended, then the right eye,
that is, something in itself good, offends me. For the "right eye" is
good intention, the "right hand" is good desire.
Gloss. ord.: Or, the "right eye" is the contemplative life which
offends by being the cause of indolence or self-conceit, or in our
weakness that we are not able to support it unmixed. The "right hand"
is good works, or the active life, which offends us when we are
ensnared by society and the business of life.
If then any one is unable to sustain the contemplative life, let him
not slothfully rest from all action; or on the other hand while he is
taken up with action, dry up the fountain of sweet contemplation.
Remig.: The reason why the right eye and the right hand are to be cast
away is subjoined in that, "For it is better, &c."
Pseudo-Chrys.: For as we are every one members one of another, it is
better that we should be saved without some one of these members, than
that we perish together with them. Or, it is better that we should be
saved without one good purpose, or one good work, than that while we
seek to perform all good works we perish together with all.
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31. "It hath been said, Whosoever shall put away his wife, let him give
her a writing of divorcement:'
32. But I say unto you, That whosoever shall put away his wife, saving
for the cause of fornication, causeth her to commit adultery: and
whosoever shall marry her that is divorced committeth adultery."
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Gloss, non occ.: The Lord had taught us above that our neighbour's wife
was not to be coveted, He now proceeds to teach that our own wife is
not to be put away.
Jerome: For touching Moses' allowance of divorce, the Lord and Saviour
more fully explains in conclusion, that it was because of the hardness
of the hearts of the husbands, not so much sanctioning discord, as
checking bloodshed.
Pseudo-Chrys.: For when Moses brought the children of Israel out of
Egypt, they were indeed Hebrews in race, but Egyptians in manners. And
it was caused by the Gentile manners that the husband hated the wife;
and if he was not permitted to put her away, he was ready either to
kill her or ill-treat her. Moses therefore suffered a bill of
divorcement, not because it was a good practice in itself, but was the
prevention of a worse evil.
Hilary: But the Lord who brought peace and goodwill on earth, would
have it reign especially in the matrimonial bond.
Aug., cont. Faust., xix, 26: The Lord's command here that a wife is not
to be put away, is not contrary to the command in the Law, as
Manichaeus affirmed. Had the Law allowed any who would to put away his
wife, to allow none to put away were indeed the very opposite of that.
But the difficulty which Moses is careful to put in the way, shews that
he was no good friend to the practice at all. For he required a bill of
divorcement, the delay and difficulty of drawing out which would often
cool headlong rage and disagreement, especially as by the Hebrew
custom, it was the Scribes alone who were permitted to use the Hebrew
letters, in which they professed a singular skill.
To these then the law would send him whom it bid to give a writing of
divorcement, when he would put away his wife, who mediating between him
and his wife, might set them at one again, unless in minds too wayward
to be moved by counsels of peace. Thus then He neither completed, by
adding words to it, the law of them of old time, nor did He destroy the
Law given by Moses by enacting things contrary to it, as Manichaeus
affirmed; but rather repeated and approved all that the Hebrew Law
contained, so that whatever He spoke in His own person more than it
had, had in view either explanation, which in divers obscure places of
the Law was greatly needed, or the more punctual observance of its
enactments.
Aug., Serm. in Mont., i, 14: By interposing this delay in the mode of
putting away, the lawgiver shewed as clearly as it could be shewn to
hard hearts, that he hated strife and disagreement. The Lord then so
confirms this backwardness in the Law, as to except only one case, "the
cause of fornication;" every other inconvenience which may have place,
He bids us bear with patience in consideration of the plighted troth of
wedlock.
Pseudo-Chrys.: If we ought to bear the burdens of strangers, in
obedience to that of the Apostles, "Bear ye one another's burdens,"
[Gal 6:2] how much more that of our wives and husbands? The Christian
husband ought not only to keep himself from any defilement, but to be
careful not to give others occasion of defilement; for so is their sin
imputed to him who gave the occasion. Whoso then by putting away his
wife gives another man occasion of committing adultery, is condemned
for that crime himself.
Aug.: Yea, more, He declares the man who marries her who is put away an
adulterer.
Chrys.: Say not here, It is enough her husband has put her away; for
even after she is put away she continues the wife of him that put her
away.
Aug.: The Apostle has fixed the limit here, requiring her to abstain
from a fresh marriage as long as her husband lives. After his death he
allows her to marry. But if the woman may not marry while her former
husband is alive, much less may she yield herself to unlawful
indulgences. But this command of the Lord, forbidding to put away a
wife, is not broken by him who lives with her not carnally but
spiritually, in that more blessed wedlock of those that keep themselves
chaste.
A question also here arises as to what is that fornication which the
Lord allows as a cause of divorce; whether carnal sin, or, according to
the Scripture use of the word, any unlawful passion, as idolatry,
avarice, in short all transgression of the Law by forbidden desires.
For if the Apostle permits the divorce of a wife if she be unbelieving,
(though indeed it is better not to put her away,) and the Lord forbids
any divorce but for the cause of fornication, unbelief even must be
fornication. And if unbelief be fornication, and idolatry unbelief, and
covetousness idolatry, it is not to be doubted that covetousness is
fornication. And if covetousness be fornication, who may say of any
kind of unlawful desire that it is not a kind of fornication?
Aug., Retract., i, 19, 6: Yet I would not have the reader think this
disputation of ours sufficient in a matter so arduous; for not every
sin is spiritual fornication, nor does God destroy every sinner, for He
hears His saints daily crying to Him, "Forgive us our debts;" but every
man who goes a whoring and forsakes Him, him He destroys.
Whether this be the fornication for which divorce is allowed is a most
knotty question - for it is no question at all that it is allowed for
the fornication by carnal sin.
Aug., lib. 83, Quaest. q. ult.: If any affirm that the only fornication
for which the Lord allows divorce is that of carnal sin, he may see
that the Lord has spoken of believing husbands and wives, forbidding
either to leave the other except for fornication.
Aug., Serm. in Mont., i, 16: Not only does He permit to put away a wife
who commits fornication, but whoso puts away a wife by whom he is
driven to commit fornication, puts her away for the cause of
fornication, both for his own sake and hers.
Aug., de Fid. et Op. 16: He also rightly puts away his wife to whom she
shall say, I will not be your wife unless you get me money by robbery;
or should require any other crime to be done by him. If the husband
here be truly penitent, he will cut off the limb that offends him.
Aug., Serm. in Mont., i, 16: Nothing can be more unjust than to put
away a wife for fornication, and yourself to be guilty of that sin, for
then is that happened, "Wherein thou judgest another, thou condemnest
thyself." [Rom 2:1] When He says, "And he who marrieth her who is put
away, committeth adultery," a question arises, does the woman also in
this case commit adultery? For the Apostle directs either that she
remain unmarried, or be reconciled to her husband. There is this
difference in the separation, namely, which of them was the cause of
it. If the wife put away the husband and marry another, she appears to
have left her first husband with the desire of change, which is an
adulterous thought. But if she have been put away by her husband, yet
he who marries her commits adultery, how can she be quit of the same
guilt? And further, if he who marries her commits adultery, she is the
cause of his committing adultery, which is what the Lord is here
forbidding.
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33. "Again, ye have heard that it hath been said by them of old time,
Thou shalt not forswear thyself, but shalt perform unto the Lord thine
oaths:'
34. But I say unto you, Swear not at all; neither by Heaven; for it is
God's throne;
35. Nor by the earth; for it is His footstool: neither by Jerusalem;
for it is the city of the great King.
36. Neither shalt thou swear by thy head, because thou canst not make
one hair white or black.
37. But let your communication be, Yea, yea; Nay, nay: for whatsoever
is more than these cometh of evil."
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Gloss. non occ.: The Lord has hitherto taught to abstain from injuring
our neighbour, forbidding anger with murder, lust with adultery, and
the putting away a wife with a bill of divorce. He now proceeds to
teach to abstain from injury to God, forbidding not only perjury as an
evil in itself, but even all oaths as the cause of evil, saying, "Ye
have heard it said by them of old, Thou shalt not forswear thyself."
It is written in Leviticus, "Thou shalt not forswear thyself in my
name;" [Lev 19:12] and that they should not make gods of the creature,
they are commanded to render to God their oaths, and not to swear by
any creature, "Render to the Lord thy oaths;" that is, if you shall
have occasion to swear, you shall swear by the Creator and not by the
creature. As it is written in Deuteronomy, "Thou shalt fear the Lord
thy God, and shalt swear by his name." [Deut 6:13]
Jerome: This was allowed under the Law, as to children; as they offered
sacrifice to God, that they might not do it to idols, so they were
permitted to swear by God; not that the thing was right, but that it
were better done to God than to daemons.
Pseudo-Chrys.: For no man can swear often, but he must sometimes
forswear himself; as he who has a custom of much speaking will
sometimes speak foolishly.
Aug., cont. Faust., xix. 23: Inasmuch as the sin of perjury is a
grievous sin, he must be further removed from it who uses no oath, than
he who is ready to swear on every occasion, and the Lord would rather
that we should not swear and keep close to the truth, than that
swearing we should come near to perjury.
Aug., Serm. in Mont., i, 17: This precept also confirms the
righteousness of the Pharisees, not to forswear; inasmuch as he who
swears not at all cannot forswear himself. But as to call God to
witness is to swear, does not the Apostle break this commandment when
he says several times to the Galatians, "The things which I write unto
you, behold, before God, I lie not." [Gal 1:20] So the Romans, "God is
my witness, whom I serve in my spirit." [Rom 1:9]
Unless perhaps some one may say, it is no oath unless I use the form of
swearing by some object; and that the Apostle did not swear in saying,
"God is my witness." It is ridiculous to make such a distinction; yet
the Apostle has used even this form, "I die daily, by your boasting."
[1 Cor 15:31] That this does not mean, your boasting has caused my
dying daily, but is an oath, is clear from the Greek, which is ne ten
humeteran chauchesin.
Aug., de Mendac. 15: But what we could not understand by mere words,
from the conduct of the saints we may gather in what sense should be
understood what might easily be drawn the contrary way, unless
explained by example. The Apostle has used oaths in his Epistles, and
by this shews us how that ought to be taken, "I say unto you, Swear not
at all," namely, lest by allowing ourselves to swear at all we come to
readiness in swearing, from readiness we come to a habit of swearing,
and from a habit of swearing we fall into perjury. And so the Apostle
is not found to have used an oath but only in writing, the greater
thought and caution which that requires not allowing of slip of the
tongue.
Yet is the Lord's command so universal, "Swear not at all," that He
would seem to have forbidden it even in writing. But since it would be
an impiety to accuse Paul of having violated this precept, especially
in his Epistles, we must understand the word "at all" as implying that,
as far as lays in your power, you should not make a practice of
swearing, not aim at it as a good thing in which you should take
delight.
Aug., cont. Faust., xix, 23: Therefore in his writings, as writing
allows of greater circumspection, the Apostle is found to have used an
oath in several places, that none might suppose that there is any
direct sin in swearing what is true; but only that our weak hearts are
better preserved from perjury by abstaining from all swearing whatever.
Jerome: Lastly, consider that the Saviour does not here forbid to swear
by God, but by the Heaven, the Earth, by Jerusalem, by a man's head.
For this evil practice of swearing by the elements the Jews had always,
and are thereof often accused in the prophetic writings. For he who
swears, shew either reverence or love for that by which he swears. Thus
when the Jews swore by the Angels, by the city of Jerusalem, by the
temple and the elements, they paid to the creature the honour and
worship belonging to God; for it is commanded in the Law that we should
not swear but by the Lord our God.
Aug., Serm. in Mont., i, 17: Or; It is added, "By the Heaven, &c."
because the Jews did not consider themselves bound when they swore by
such things. As if He had said, When you swear by the Heaven and the
Earth, think not that you do not owe your oath to the Lord your God,
for you are proved to have sworn by Him whose throne the heaven is, and
the earth His footstool; which is not meant as though God had such
limbs set upon the heaven and the earth, after the manner of a man who
is sitting; but that seat signifies God's judgment of us. And since in
the whole extent of this universe it is the heaven that has the highest
beauty, God is said to sit upon the heavens as shewing divine power to
be more excellent than the most surpassing show of beauty; and He is
said to stand upon the earth, as putting to lowest use a lesser beauty.
Spiritually by the heavens are denoted holy souls, by the earth the
sinful, seeing "He that is spiritual judgeth all things." [1 Cor 2:15]
But to the sinner it is said, "Earth thou art, and unto earth thou
shalt return." [Gen 3:19] And he who would abide under a law, is put
under a law, and therefore He adds, "it is the footstool of His feet.
Neither by Jerusalem, for it is the city of the Great King;" this is
better said than it is mine;' though it is understood to mean the same.
And because He is also truly Lord, whoso swears by Jerusalem, owes his
oath to the Lord. "Neither by thy head." What could any think more
entirely his own property than his own head? But how is it ours when we
have not power to make one hair black or white? Whoso then swears by
his own head also owes his vows to the Lord; and by this the rest may
be understood.
Chrys.: Note how He exalts the elements of the world, not from their
own nature, but from the respect which they have to God, so that there
is opened no occasion of idolatry.
Rabanus: Having forbidden swearing, He instructs us how we ought to
speak, "Let your speech be yea, yea; nay, nay." That is, to affirm any
thing it is sufficient to say, It is so;' to deny, to say, It is not
so.'
Or, "yea, yea; nay, nay," are therefore twice repeated, that what you
affirm with the mouth you should prove in deed, and what you deny in
word, you should not establish by your conduct.
Hilary: Otherwise; They who live in the simplicity of the faith have
not need to swear, with them ever, what is is, what is not is not; by
this their life and their conversation are ever preserved in truth.
Jerome: Therefore Evangelic verity does not admit an oath, since the
whole discourse of the faithful is instead of an oath.
Aug.: And he who has learned that an oath is to be reckoned not among
things good, but among things necessary, will restrain himself as much
as he may, not to use an oath without necessity, unless he sees men
loth to believe what it is for their good they should believe, without
the confirmation of an oath.
This then is good and to be desired, that our conversation be only,
"yea, yea; nay, nay; for what is more than this cometh of evil." That
is, if you are compelled to swear, you know that it is by the necessity
of their weakness to whom you would persuade any thing; which weakness
is surely an evil. What is more than this is thus evil; not that you do
evil in this just use of an oath to persuade another to something
beneficial for him; but it is an evil in him whose weakness thus
obliges you to use an oath.
Chrys.: Or; "of evil," that is, from their weakness to whom the Law
permitted the use of an oath. Not that by this the old Law is signified
to be from the Devil, but He leads us from the old imperfection to the
new abundance.
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38. "Ye have heard that it hath been said, An eye for an eye, and a
tooth for a tooth:'
39. But I say unto you, That ye resist not evil: but whosoever shall
smite thee on thy right cheek, turn to him the other also.
40. And if any man will sue thee at the law, and take away thy coat,
let him have thy cloak also.
41. And whosoever shall compel thee to go a mile, go with him twain.
42. Give to him that asketh thee, and from him that would borrow of
thee turn not thou away."
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Gloss. non occ.: The Lord having taught that we are not to offer injury
to our neighbour, or irreverence to the Lord, now proceeds to shew how
the Christian should demean himself to those that injure him.
Aug., cont. Faust., xix, 25: This law, "Eye for eye, tooth for tooth,"
was enacted to repress the flames of mutual hate, and to be a check on
their undisciplined spirits. For who when he would take revenge, was
ever content to return just so much harm as he had received? Do we not
see men who have suffered some trifling hurt, straightway plot murder,
thirst for blood, and hardly find evil enough that they can do to their
enemies for the satisfying their rage?
To this immeasured and cruel fury the Law puts bounds when it enacts a
"lex talionis;" that is, that whatever wrong or hurt any man has done
to another, he should suffer just the same in return. This is not to
encourage but to check rage; for it does not rekindle what was
extinguished, but hinders the flames already kindled from further
spread. It enacts a just retaliation, properly due to him who has
suffered the wrong.
But that mercy forgives any debt, does not make it unjust that payment
had been sought. Since then he sins who seeks an unmeasured vengeance,
but he does not sin who desires only a just one; he is therefore
further from sin who seeks no retribution at all.
I might state it yet thus; It was said to them of old time, Thou shalt
not take unequal retaliation; But I say unto you, Ye shall not
retaliate; this is a completion of the Law, if in these words something
is added to the Law which was wanting to it; yea, rather that which the
Law sought to do, namely, to put an end to unequal revenge, is more
safely secured when there is no revenge at all.
Pseudo-Chrys.: For without this command, the commands of the Law could
not stand. For if according to the Law we begin all of us to render
evil for evil, we shall all become evil, since they that do hurt
abound. But if according to Christ we resist not evil, though they that
are evil be not amended, yet they that are good remain good.
Jerome: Thus our Lord by doing away all retaliation, cuts off the
beginnings of sin. So the Law corrects faults, the Gospel removes their
occasions.
Gloss, non occ.: Or it may be said that the Lord said this, adding
somewhat to the righteousness of the old Law.
Aug., Serm. in Mont., i, 19: For the righteousness of the Pharisees is
a less righteousness, not to transgress the measure of equal
retribution; and this is the beginning of peace; but perfect peace is
to refuse all such retribution. Between that first manner than, which
was not according to the Law, to wit, that a greater evil should be
returned for a less, and this which the Lord enjoins to make His
disciples perfect, to wit, that no evil should be returned for evil, a
middle place is held by this, that an equal evil should be returned,
which was thus the passage from extremest discord to extremest peace.
Whoso then first does evil to another departs furthest from
righteousness; and who does not first do any wrong, but when wronged
repays with a heavier wrong, has departed somewhat from the extreme
injustice; he who repays only what he has received, gives up yet
something more, for it were but strict right that he who is the first
aggressor should receive a greater hurt than he inflicted.
This righteousness thus partly begun, He perfects, who is come to
fulfil the Law. The two steps that intervene He leaves to be
understood; for there is who does not repay so much, but less; and
there is yet above him, he who repays not at all; yet this seems too
little to the Lord, if you be not also ready to suffer wrong.
Therefore He says not, "Render not evil for evil," but, "Resist not
against evil," not only repay not what is offered to you, but do not
resist that it should not be done to you. For thus accordingly He
explains that saying, "If any man smite thee on thy right cheek, offer
to him the left also." Which as being a high part of mercy, is known to
those who serve such as they love much; from whom, being morose, or
insane, they endure many things, and if it be for their health they
offer themselves to endure more.
The Lord then, the Physician of souls, teaches His disciples to endure
with patience the sicknesses of those for whose spiritual health they
should provide. For all wickedness comes of a sickness of the mind;
nothing is more innocent than he who is sound and of perfect health in
virtue.
Aug., de Mendac., 15: The things which are done by the Saints in the
New Testament profit for examples of understanding those Scriptures
which are modelled into the form of precepts. Thus we read in Luke;
"Whoso smiteth thee on the one cheek, turn to him the other also."
[Luke 6:29] Now there is no example of patience more perfect than that
of the Lord; yet He, when He was smitten, said not, Behold the other
cheek,' but, "If I have spoken amiss, accuse me wherein it is amiss;
but if well, why smitest thou me? [John 18:23] hereby shewing us that
turning of the other cheek should be in the heart.
Aug., Serm. in Mont., i, 19: For the Lord was ready not only to be
smitten on the other cheek for the salvation of men, but to be
crucified with His whole body. It may be asked, What does the right
cheek expressly signify? As the face is that whereby any man is known,
to be smitten of the face is according to the Apostle to be contemned
and despised. But as we cannot say right face,' and left face,' and yet
we have a name twofold, one before God, and one before the world, it is
distributed as it were into the right cheek, and left cheek, that
whoever of Christ's disciples is despised for that he is a Christian,
may be ready to be yet more despised for any of this world's honours
that he may have.
All things wherein we suffer any wrong are divided into two kinds, of
which one is what cannot be restored, the other what may be restored.
In that kind which cannot be restored, we are wont to seek the solace
of revenge. For what does it boot if when smitten you smite again, is
the hurt done to your body thereby repaid to you? But the mind swollen
with rage seeks such assuagements.
Pseudo-Chrys.: Or has your return blow at all restrained him from
striking you again? It has rather roused him to another blow. For anger
is not checked by meeting anger, but is only more irritated.
Aug., Serm. in Mont., i, 20: Whence the Lord judges that others'
weakness should rather be borne with compassion, than that our own
should be soothed by others' pain. For that retribution which tends to
correction is not here forbidden, for such is indeed a part of mercy;
nor does such intention hinder that he, who seeks to correct another,
is not at the same time ready himself to take more at his hands.
But it is required that he should inflict the punishment to whom the
power is given by the course of things, and with such a mind as the
father has to a child in correcting him whom it is impossible he should
hate. And holy men have punished some sins with death, in order that a
wholesome fear might be struck into the living, and so that not his
death, but the likelihood of increase of his sin had he lived, was the
hurt of the criminal.
Thus Elias punished many with death, and when the disciples would take
example from him they were rebuked by the Lord, who did not censure
this example of the Prophet, but their ignorant use of it, seeing them
to desire the punishment not for correction's sake, but from angry
hate.
But after He had inculcated love of their neighbour, and had given them
the Holy Spirit, there wanted not instances of such vengeance; as
Ananias and his wife who fell down dead at the words of Peter, and the
Apostle Paul delivered some to Satan for the destruction of the flesh.
Yet do some, with a kind of blind opposition, rage against the temporal
punishments of the Old Testament, not knowing with what mind they were
inflicted.
Aug., Epist. 185, 5: But who that is of sober mind would say to kings,
It is nothing of your concern who will live religiously, or who
profanely? It cannot even be said to them, that it is not their concern
who will live chastely, or who unchastely. It is indeed better that men
should be led to serve God by right teaching than by penalties; yet has
it benefitted many, as experience has approved to us, to be first
coerced by pain and fear, that they might be taught after, or to be
made to conform in deed to what they had learned in words. The better
men indeed are led of love, but the more part of men are wrought by
fear. Let them learn in the case of the Apostle Paul, how Christ first
constrained, and after taught him.
Aug., Serm. in Mont., i, 20: Therefore in this kind of injuries which
are wont to rouse vengeance Christians will observe such a mean, that
hate shall not be caused by the injuries they may receive, and yet
wholesome correction be not foregone by Him who has right of either
counsel or power.
Jerome: Mystically interpreted; When we are smitten on the right cheek,
He said not, offer to him thy left, but "the other;" for the righteous
has not a left. That is, if a heretic has smitten us in disputation,
and would wound us in a right hand doctrine, let him be met with
another testimony from Scripture.
Aug.: The other kind of injuries are those in which full restitution
can be made, of which there are two kinds; one relates to money, the
other to work; of the first of these it is He speaks when He continues,
"Whoso will sue thee for thy coat, let him have thy cloak likewise." As
by the cheek are denoted such injuries of the wicked as admit of no
restitution but revenge, so by this similitude of the garments is
denoted such injury as admits restitution. And this, as the former, is
rightly taken of preparation of the heart, not of the show of the
outward action.
And what is commanded respecting our garments, is to be observed in al
things that by any right we call our own in worldly property. For if
the command be expressed in these necessary articles of life, how much
more does it hold in the case of superfluities and luxuries? And when
He says, "He who will sue thee," He clearly intends to include every
thing for which it is possible that we should be sued.
It may be made a question whether it is to be understood of slaves, for
a Christian ought not to possess his slave on the same footing as his
horse; though it might be that the horse was worth the more money. And
if your slave have a milder master in you than he would have in him who
seeks to take him from you, I do not know that he ought to be given up
as lightly as your coat.
Pseudo-Chrys.: For it were an unworthy thing that a believer should
stand in his cause before an unbelieving judge. Or if one who is a
believer, though (as he must be) a worldly man, though he should have
reverenced you for the worthiness of the faith, sues you because the
cause is a necessary one, you will lose the worthiness of Christ for
the business of the world. Further, every lawsuit irritates the heart
and excites bad thoughts; for when you see dishonesty or bribery
employed against you, you hasten to support your own cause by like
means, though originally you might have intended nothing of the sort.
Aug., Enchir., 78: The Lord here forbids his disciples to have lawsuits
with others for worldly property. Yet as the Apostle allows such kind
of causes to be decided between brethren, and before arbiters who are
brethren, but utterly disallows them without the Church, it is manifest
what is conceded to infirmity as pardonable.
Greg., Mor., xxxi, 13: There are, who are so far to be endured, as they
rob us of our worldly goods; but there are whom we ought to hinder, and
that without breaking the law of charity, not only that we may not be
robbed of what is ours, but lest they by robbing others destroy
themselves. We ought to fear much more for the men who rob us, than to
be eager to save the inanimate things they take from us. When peace
with our neighbour is banished the heart on the matter of worldly
possession, it is plain that our estate is more loved than our
neighbour.
Aug., Serm. in Mont., i, 19: The third kind of wrongs, which is in the
matter of labour, consists of both such as admit restitution, and such
as do not - or with or without revenge - for he who forcibly presses a
man's service, and makes him give him aid against his will, can either
be punished for his crime, or return the labour. In this kind of wrongs
then, the Lord teaches that the Christian mind is most patient, and
prepared to endure yet more than is offered; "If a man constrain thee
to go with him a mile, go with him yet other two." This likewise is
meant not so much of actual service with your feet, as of readiness of
mind.
Chrys., Hom. xviii: The word here used signifies to drag unjustly,
without cause, and with insult.
Aug.: Let us suppose it therefore said, "Go with him other two," that
the number three might be completed; by which number perfection is
signified; that whoever does this might remember that he is fulfilling
perfect righteousness. For which reason he conveys this precept under
three examples, and in this third example, he adds a twofold measure to
the one single measure, that the threefold number may be complete.
Or we may so consider as though in enforcing this duty, He had begun
with what was easiest to bear, and had advanced gradually. For first He
commanded that when the right cheek was smitten we should turn the
other also; therein shewing ourselves ready to endure another wrong
less than that you have already received. Secondly, to him that would
take your coat, he bids you part with your cloak, (or "garment," as
some copies read,) which is either just as great a loss, or perhaps a
little greater. In the third He doubles the additional wrong which He
would have us ready to endure. And seeing it is a small thing not to
hurt unless you further shew kindness, He adds, "To him that asketh of
thee, give."
Pseudo-Chrys.: Because wealth is not ours but God's; God would have us
stewards of His wealth, and not lords.
Jerome: If we understand this only of alms, it cannot stand with the
estate of the most part of men who are poor; even the rich if they have
been always giving, will not be able to continue always to give.
Aug.: Therefore, He says not, Give all things to him that asks;' but,
"Give to every one that asketh;" that you should only give what you can
give honestly and rightly. For what if one ask for money to employ in
oppressing the innocent man? What if he ask your consent to unclean
sin? We must give then only what will hurt neither ourselves or others,
as far as man can judge; and when you have refused an inadmissible
request, that you may not send away empty him that asked, shew the
righteousness of your refusal; and such correction of the unlawful
petitioner will often be a better gift than the granting his suit.
Aug., Epist., 93, 2: For with more benefit is food taken from the
hungry, if certainty of provision causes him to neglect righteousness,
than that food should be supplied to him that he may consent to a deed
of violence and wrong.
Jerome: But it may be understood of the wealth of doctrine: wealth
which never fails but the more of it is given away, the more it
abounds.
Aug., Serm. in Mont., i, 20: That He commands, "And from him that would
borrow of thee, turn not away," must be referred to the mind; for "God
loveth a cheerful giver." [2 Cor 9:7] And every one that receives,
indeed borrows, though it is not he that shall pay, but God, who
restores to the merciful many fold.
Or, if you like to understand by borrowing, only taking with promise to
repay, we must understand the Lord's command as embracing both these
kinds of affording aid; whether we give outright, or lend to receive
again. And of this last kind of shewing mercy it is well said, "Turn
not away," that is, do not be therefore backward to lend, as though,
because man shall repay you, therefore God shall not; for what you do
by God's command cannot be without fruit.
Pseudo-Chrys.: Christ bids us lend but not on usury; for he who gives
on such terms does not bestow his own, but takes of another; he looses
from one chain to bind with many, and gives not for God's righteousness
sake, but for his own gain. For money taken on usury is like the bite
of an asp; as the asp's poison secretly consumes the limbs, so usury
turns all our possessions into debt.
Aug., Epist., 138, 2: Some object that this command of Christ is
altogether inconsistent with civil life in Commonwealths; Who, say
they, would suffer, when he could hinder it, the pillage of his estate
by an enemy; or would not repay the evil suffered by a plundered
province of Rome on the plunderers according to the rights of war? But
these precepts of patience are to be observed in readiness of the
heart, and that mercy, not to return evil for evil, must be always
fulfilled by the will.
Yet must we often use a merciful sharpness in dealing with the
headstrong. And in this way, if the earthly commonwealth will keep the
Christian commandments, even war will not be waged without good
charities, to the establishing among the vanquished peaceful harmony of
godliness and righteousness. For that victory is beneficial to him from
whom it snatches license to sin; since nothing is more unfortunate for
sinners, than the good fortune of their sins, which nourishes an
impunity that brings punishment after it, and an evil will is
strengthened, as it were some internal enemy.
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43. "Ye have heard that it hath been said, Thou shalt love thy
neighbour, and hate thine enemy.'
44. But I say unto you, Love your enemies, bless them that curse you,
do good to them that hate you, and pray for them which despitefully use
you and persecute you;
45. That ye may be the children of your Father which is in heaven: for
He maketh His sun to rise on the evil and on the good, and sendeth rain
on the just and on the unjust.
46. For if ye love them which love you, what reward have ye? do not
even the Publicans the same?
47. And if ye salute your brethren only, what do ye more than others?
do not even the Publicans so?
48. Be ye therefore perfect, even as your Father which is in heaven is
perfect."
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Gloss., non occ.: The Lord has taught above that we must not resist one
who offers any injury, but must be ready even to suffer more; He now
further requires us to shew to them that do us wrong both love and its
effects. And as the things that have gone before pertain to the
completion of the righteousness of the Law, in like manner this last
precept is to be referred to the completion of the law of love, which,
according to the Apostle, is the fulfilling of the Law.
Aug., de Doctr. Christ., i, 30: That by the command, "Thou shalt love
thy neighbour," all mankind were intended, the Lord shewed in the
parable of the man who was left half dead, which teaches us that our
neighbour is every one who may happen at any time to stand in need of
our offices of mercy; and this who does not see must be denied to none,
when the Lord says, "Do good to them that hate you."
Aug., Serm. in Mont., i, 21: That there were degrees in the
righteousness of the Pharisees which was under the old Law is seen
herein, that many hated even those by whom they were loved. He
therefore who loves his neighbour, has ascended one degree, though as
yet he hate his enemy; which is expressed in that, "and shalt hate thy
enemy;" which is not to be understood as a command to the justified,
but a concession to the weak.
Aug., cont. Faust., xix, 24: I ask the Manichaeans why they would have
this peculiar to the Mosaic Law, that was said by them of old time,
"thou shalt hate thy enemy?" Has not Paul said of certain men that they
were hateful to God? We must enquire then how we may understand that,
after the example of God, to whom the Apostle here affirms some men to
be hateful, our enemies are to be hated; and again after the same
pattern of Him "Who maketh his sun to rise on the evil and the good,"
our enemies are to be loved.
Here then is the rule by which we may at once hate our enemy for the
evil's sake that is in him, that is, his iniquity, and love him for the
good's sake that is in him, that is, his rational part. This then, thus
uttered by them of old, being heard, but not understood, hurried men on
to the hatred of men, when they should have hated nothing but vice.
Such the Lord corrects as He proceeds, saying, "I say unto you, Love
your enemies." He who had just declared that He came "not to subvert
the Law, but to fulfil it," by bidding us love our enemies, brought us
to the understanding of how we may at once hate the same man for his
sins whom we love for his human nature.
Gloss. ord.: But it should be known, that in the whole body of the Law
it is no where written, Thou shalt hate thy enemy. But it is to be
referred to the tradition of the Scribes, who thought good to add this
to the Law, because the Lord bade the children of Israel pursue their
enemies, and destroy Amalek from under heaven.
Pseudo-Chrys.: As that, Thou shalt not lust, was not spoken to the
flesh, but to the spirit, so in this the flesh indeed is not able to
love its enemy, but the spirit is able; for the love and hate of the
flesh is in the sense, but of the spirit is in the understanding. If
then we feel hate to one who has wronged us, and yet will not to act
upon that feeling, know that our flesh hates our enemy, but our soul
loves him.
Greg., Mor., xxii, 11: Love to an enemy is then observed when we are
not sorrowful at his success, or rejoice in his fall. We hate him whom
we wish not to be bettered, and pursue with ill-wishes the prosperity
of the man in whose fall we rejoice. Yet it may often happen that
without any sacrifice of charity, the fall of an enemy may gladden us,
and again his exaltation make us sorrowful without any suspicion of
envy; when, namely, by his fall any deserving man is raised up, or by
his success any undeservedly depressed.
But herein a strict measure of discernment must be observed, lest in
following out our own hates, we hide it from ourselves under the
specious pretence of others' benefit. We should balance how much we owe
to the fall of the sinner, how much to the justice of the Judge. For
when the Almighty has struck any hardened sinner, we must at once
magnify His justice as Judge, and feel with the other's suffering who
perishes.
Gloss. ord.: They who stand against the Church oppose her in three
ways; with hate, with words, and with bodily tortures. The Church on
the other hand loves them, as it is here, "Love your enemies;" does
good to them, as it is, "Do good to them that hate you;" and prays for
them, as it is, "Pray for them that persecute you and accuse you
falsely."
Jerome: Many measuring the commandments of God by their own weakness,
not by the strength of the saints, hold these commands for impossible,
and say that it is virtue enough not to hate our enemies; but to love
them is a command beyond human nature to obey. But it must be
understood that Christ enjoins not impossibilities but perfection. Such
was the temper of David towards Saul and Absalom; the Martyr Stephen
also prayed for his enemies while they stoned him, and Paul wished
himself anathema for the sake of his persecutors. [Rom 9:3] Jesus both
taught and did the same, saying, "Father, forgive them, for they know
not what they do." [Luke 23:34]
Aug., Enchir., 73: These indeed are examples of the perfect sons of
God; yet to this should every believer aim, and seek by prayer to God,
and struggles with himself to raise his human spirit to this tempter.
Yet this so great blessing is not given to all those multitudes which
we believe are heard when they pray, "Forgive us our debts, as we
forgive our debtors."
Aug., Serm. in Mont., i, 21: Here arises a question, that this
commandment of the Lord, by which He bids us pray for our enemies,
seems opposed by many other parts of Scripture. In the Prophets are
found many imprecations upon enemies; such as that in the 108th Psalm,
"Let his children be orphans." [Ps 109:9]
But it should be known, that the Prophets are wont to foretell things
to come in the form of a prayer or wish. This has more weight as a
difficulty that John say, "There is a sin unto death, I say not that he
shall pray for it;" [1 John 5:16] plainly shewing, that there are some
brethren for whom he does not bid us pray; for what went before was,
"If any know his brother sin a sin, &c."
Yet the Lord bids us pray for our persecutors. This question can only
be resolved, if we admit that there are some sins in brethren more
grievous than the sin of persecution in our enemies. For thus Stephen
prays for those that stoned him, because they had not yet believed on
Christ; but the Apostle Paul does not pray for Alexander though he was
a brother [2 Tim 4:14], but had sinned by attacking the brotherhood
through jealousy.
But for whom you pray not, you do not therein pray against him. What
must we say then of those against whom we know that the saints have
prayed, and that not that they should be corrected, (for that would be
rather to have prayed for them), but for their eternal damnation; not
as that prayer of the Prophet against the Lord's betrayer, for that is
a prophecy of the future, not an imprecation of punishment; but as when
we read in the Apocalypse the Martyrs' prayer that they may be avenged.
[Rev 6:10]
But we ought not to let this affect us. For who may dare to affirm that
they prayed against those persons themselves, and not against the
kingdom of sin? For that would be both a just and a merciful avenging
of the Martyrs, to overthrow that kingdom of sin, under the continuance
of which they endured all those evils. And it is overthrown by
correction of some, and damnation of such as abide in sin. Does not
Paul seem to you to have avenged Stephen on his own body, as he speaks,
"I chastise my body, and bring it into subjection." [1 Cor 9:27]
Pseudo-Aug., Hil. Quaest. V. and N. Test. q. 68: And the souls of them
that are slain cry out to be avenged; as the blood of Abel cried out of
the ground not with a voice, but in spirit [margin note: ratione]. As
the work is said to laud the workman, when he delights himself in the
view thereof; for the saints are not so impatient as to urge on what
they know will come to pass at the appointed time.
Chrys.: Note through what steps we have now ascended hither, and how He
has set us on the very pinnacle of virtue. The first step is, not to
begin to do wrong to any; the second, that in avenging a wrong done to
us we be content with retaliating equal; the third, to return nothing
of what we have suffered; the fourth, to offer one's self to the
endurance of evil; the fifth, to be ready to suffer even more evil than
the oppressor desires to inflict; the sixth, not to hate him of whom we
suffer such things; the seventh, to love him; the eighth, to do him
good; the ninth, to pray for him. And because the command is great, the
reward proposed is also great, namely, to be made like unto God, "Ye
shall be the sons of your Father which is in heaven."
Jerome: For whoso keeps the commandments of God is thereby made the son
of God; he then of whom he here speaks is not by nature His son, but by
his own will.
Aug., Serm. in Mont., i, 23: After that rule we must here understand of
which John speaks, "He gave them power to be made the sons of God." One
is His Son by nature; we are made sons by the power which we have
received; that is, so far as we fulfil those things that we are
commanded. So He says not, Do these things because ye are sons; but, do
these things that ye may become sons.
In calling us to this then, He calls us to His likeness, for He saith,
"He maketh His sun to rise on the righteous and the unrighteous." By
the sun we may understand not this visible, but that of which it is
said, "To you that fear the name of the Lord, the Sun of righteousness
shall arise;" [Mal 4:2] and by the rain, the water of the doctrine of
truth; for Christ was seen, and was preached to good as well as bad.
Hilary: Or, the sun and rain have reference to the baptism with water
and Spirit.
Aug.: Or we may take it of this visible sun, and of the rain by which
the fruits are nourished, as the wicked mourn in the book of Wisdom,
"The Sun has not risen for us." [Wis 5:6] And of the rain it is said,
"I will command the clouds that they rain not on it." [Isa 5:6] But
whether it be this or that, it is of the great goodness of God, which
is set forth for our imitation. He says not, the sun,' but, "His sun,"
that is, the sun which Himself has made, that hence we may be
admonished with how great liberality we ought to supply those things
that we have not created, but have received as a boon from Him.
Aug., Epist., 93, 2: But as we laud Him for His gifts, let us also
consider how He chastises those whom He loves. For not every one who
spares is a friend, nor every one who chastises an enemy; it is better
to love with severity, than to use lenity wherewith to deceive [margin
note: see Prov. 27:6].
Pseudo-Chrys.: He was careful to say, "On the righteous and the
unrighteous;' for God gives all good gifts not for men's sake, but for
the saints' sake, as likewise chastisements for the sake of sinners. In
bestowing His good gifts, He does not separate the sinners from the
righteous, that they should not despair; so in His inflictions, not the
righteous from sinners that they should be made proud; and that the
more, since the wicked are not profited by the good things they
receive, but turn them to their hurt by their evil lives; nor are the
good hurt by the evil things, but rather profit to increase of
righteousness.
Aug., City of God, book 1, ch. 8: For the good man is not puffed up by
worldly goods, nor broken by worldly calamity. But the bad man is
punished in temporal losses, because he is corrupted by temporal gains.
Or for another reason He would have good and evil common to both sorts
of men, that good things might not be sought with vehement desire, when
they were enjoyed even by the wicked; nor the evil things shamefully
avoided, when even the righteous are afflicted by them.
Gloss, non occ.: To love one that loves us is of nature, but to love
our enemy of charity. "If ye love them who love you, what reward have
ye?" to wit, in heaven. None truly, for of such it is said, "Ye have
received your reward." But these things we ought to do, and not leave
the other undone.
Rabanus: If then sinners be led by nature to shew kindness to those
that love them, with how much greater shew of affection ought you not
to embrace even those that do not love you?
For it follows, "Do not even the publicans so?" "The publicans" are
those who collect the public imposts; or perhaps those who pursue the
public business or the gain of this world.
Gloss. non occ.: But if you only pray for them that are your kinsfolk,
what more has your benevolence than that of the unbelieving? Salutation
is a kind of prayer.
Rabanus: Ethnici, that is, the Gentiles, for the Greek word ethnos is
translated gens' in Latin; those, that is, who abide such as they were
born, to wit, under sin.
Remig.: Because the utmost perfection of love cannot go beyond the love
of enemies, therefore as soon as the Lord has bid us love our enemies,
He proceeds, "Be ye then perfect, as your Father which is in heaven is
perfect." He indeed is perfect, as being omnipotent; man, as being
aided by the Omnipotent. For the word as' is used in Scripture,
sometimes for identity, and equality, as in that, "As I was with Moses,
so will I be with thee;" [Josh 1:5] sometimes to express likeness only
as here.
Pseudo-Chrys.: For as our sons after the flesh resemble their fathers
in some part of their bodily shape, so do spiritual sons resemble their
father God, in holiness.
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Chapter 6
1. "Take heed that ye do not your alms before men, to be seen of them:
otherwise ye have no reward of your Father which is in Heaven."
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Gloss., non occ.: Christ having now fulfilled the Law in respect of
commandments, begins to fulfil it in respect of promises, that we may
do God's commandments for heavenly wages, not for the earthly which the
Law held out. All earthly things are reduced to two main heads, viz.
human glory, and abundance of earthly goods, both of which seem to be
promised in the Law. Concerning the first is that spoken in
Deuteronomy, "The Lord shall make thee higher than all the nations who
dwell on the face of the earth." [Deut 28:1] And in the same place it
is added of earthly wealth, "The Lord shall make thee abound in all
good things." Therefore the Lord now forbids these two things, glory
and wealth, to the attention of believers.
Chrys., Hom. xix: Yet be it known that the desire of fame is near a kin
to virtue.
Pseudo-Chrys.: For when any thing truly glorious is done, there
ostentation has its readiest occasion; so the Lord first shuts out all
intention of seeking glory; as He knows that this is of all fleshly
vices the most dangerous to man. The servants of the Devil are
tormented by all kinds of vices; but it is the desire of empty glory
that torments the servants of the Lord more than the servants of the
Devil.
Aug., Prosper. Lib. Sentent. 318: How great strength the love of human
glory has, none feels, but he who has proclaimed war against it. For
though it is easy for any not to wish for praise when it is denied him,
it is difficult not to be pleased with it when it is offered.
Chrys.: Observe how He has begun as it were describing some beast hard
to be discerned, and ready to steal upon him who is not greatly on his
guard against it; it enters in secretly, and carries off insensibly all
those things that are within.
Pseudo-Chrys.: And therefore he enjoins this to be more carefully
avoided, "Take heed that ye do not your righteousness before men." It
is our heart we must watch, for it is an invisible serpent that we have
to guard against, which secretly enters in and seduces; but if the
heart be pure into which the enemy has succeeded in entering in, the
righteous man soon feels that he is prompted by a strange spirit; but
if his heart were full of wickedness, he does not readily perceive the
suggestion of the Devil, and therefore He first taught us, "Be not
angry, Lust not," for that he who is under the yoke of these evils
cannot attend to his own heart.
But how can it be that we should not do our alms before men. Or if this
may be, how can they be so done that we should not know of it. For if a
poor man come before us in the presence of any one, how shall we be
able to give him alms in secret? If we lead him aside, it must be seen
that we shall give him. Observe then that He said not simply, "Do not
before men," but added, "to be seen of them." He then who does
righteousness not from this motive, even if he does it before the eyes
of men, is not to be thought to be herein condemned; for he who does
any thing for God's sake, sees nothing in his heart but God, for whose
sake he does it; as a workman has always before his eyes him who has
entrusted him with the work to do.
Greg., Mor., viii, 48: If then we seek the fame of giving, we make even
our public deeds to be hidden in His sight; for if herein we seek our
own glory, then they are already cast out of His sight, even though
there be many by whom they are yet unknown. It belongs only to the
thoroughly perfect, to suffer their deeds to be seen, and to receive
the praise of doing them in such sort that they are lifted up with no
secret exultation; whereas they that are weak, because they cannot
attain to this perfect contempt of their own fame, must needs hide
those good deeds that they do.
Aug., Serm. in Mont., ii, 1: In saying only, "That ye be seen of men,"
without any addition, He seems to have forbidden that we should make
that the end of our actions. For the Apostle who declared, "If I yet
pleased men, I should not be the servant of Christ;" [Gal 1:10] says in
another place, "I please all men in all things. [1 Cor 10:33] This he
did not that he might please men, but God, to the love of whom he
desires to turn the hearts of men by pleasing them. As we should not
think that he spoke absurdly, who should say, In this my pains in
seeking a ship, it is not the ship I seek, but my country.
Aug., Serm. 54. 2: He says this, "that ye be seen of men," because
there are some who so do their righteousness before men that themselves
may not be seen, but that the works themselves may be seen, and their
Father who is in heaven may be glorified; for they reckon not their own
righteousness, but His, in the faith of whom they live.
Aug., Serm. in Mont.: That He adds, "Otherwise ye shall not have your
reward before your Father who is in heaven," signifies no more than
that we ought to take heed that we seek not praise of men in reward of
our words.
Pseudo-Chrys.: What shall you receive from God, who have given God
nothing? What is done for God's sake is given to God, and received by
Him; but what is done because of men is cast to the winds. But that
wisdom is it, to bestow our goods, to reap empty words, and to have
despised the reward of God? Nay you deceive the very man for whose good
word you look; for he thinks you do it for God's sake, otherwise he
would rather reproach then command you.
Yet must we think him only to have done his work because of men, who
does it with his whole will and intention governed by the thought of
them. But if an idle thought, seeking to be seen of men, mount up in
any one's heart, but is resisted by the understanding spirit, he is not
thereupon to be condemned of man-pleasing; for that the thought came to
him was the passion of the flesh, what he chose was the judgment of his
soul.
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2. "Therefore when thou doest thine alms, do not sound a trumpet before
thee, as the hypocrites do in the synagogues and in the streets, that
they may have glory of men. Verily I say unto you, They have their
reward.
3. But when thou doest alms, let not thy left hand know what thy right
hand doeth:
4. That thine alms may be in secret: and thy Father which seeth in
secret Himself shall reward thee openly.
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Aug., Serm. in Mont., ii, 2: Above the Lord had spoken of righteousness
in general. He now pursues it through its different parts.
Pseudo-Chrys., Hom. xv: He opposes three chief virtues, alms, prayer,
and fasting, to three evil things against which the Lord undertook the
war of temptation. For He fought for us in the wilderness against
gluttony; against covetousness on the mount; against false glory on the
temple. It is alms that scatter abroad against covetousness which heaps
up; fasting against gluttony which is its contrary; prayer against
false glory, seeing that all other evil things come out of evil, this
alone comes out of good; and therefore it is not overthrown but rather
nourished of good, and has no remedy that may avail against it but
prayer only.
Ambrosiaster, Comm. in Tim. 4, 8: The sum of all Christian discipline
is comprehended in mercy and piety, for which reason He begins with
almsgiving.
Pseudo-Chrys.: The trumpet stands for every act or word that tends to a
display of our works; for instance, to do alms if we know that some
other person is looking on, or at the request of another, or to a
person of such condition that he may make us return; and unless in such
cases not to do them.
Yea, even if in some secret place they are done with intent to be
thought praiseworthy, then is the trumpet sounded.
Aug.: Thus what He says, "Do not sound a trumpet before thee," refers
to what He had said above, "Take heed that ye do not your righteousness
before men."
Jerome: He who sounds a trumpet before him when he does alms is a
hypocrite. Whence he adds, "as the hypocrites do."
Isid., Etym. x. ex Aug. Serm.: The name hypocrite' is derived from the
appearance of those who in the shows are disguised in masks, variously
coloured according to the character they represent, sometimes male,
sometimes female, to impose on the spectators while they act in the
games.
Aug.: As then the hypocrites, (a word meaning one who feigns,') as
personating the characters of other men, act parts which are not
naturally their own - for he who personates Agamemnon, is not really
Agamemnon, but feigns to be so - so likewise in the Churches, whosoever
in his whole conduct desires to seem what he is not, is a hypocrite; he
feigns himself righteous and is not really so, seeing his only motive
is praise of men.
Gloss., non occ.: In the words, "in the streets and villages," he marks
the public places which they selected; and in those, "that they may
receive honour of men," he marks their motive.
Greg., Mor., xxxi, 13: It should be known, that there are some who wear
the dress of sanctity, and are not able to work out the merit of
perfection, yet who must in no wise be numbered among the hypocrites,
because it is one thing to sin from weakness, another from crafty
affectation.
Aug., Serm. in Mont., ii, 2: And such sinners receive from God the
Searcher of hearts none other reward than punishment of their
deceitfulness; "Verily I say unto you, they have their reward."
Jerome: A reward not of God, but of themselves, for they receive praise
of men, for the sake of which it was that they practised their virtues.
Aug.: This refers to what He had said above, "Otherwise ye shall have
no reward of your Father which is in heaven;" and He goes on to shew
them that they should not do their alms as the hypocrites, but teaches
them how they should do them.
Chrys.: "Let not thy left hand know what thy right hand doeth," is said
as an extreme expression, as much as to say, If it were possible, that
you should not know yourself, and that your very hands should be hid
from your sight, that is what you should most strive after.
Pseudo-Chrys.: The Apostles in the book of the Constitutions, interpret
thus; The right hand is the Christian people which is at Christ's right
hand; the left hand is all the people who are on His left hand. He
means then, that when a Christian does alms, the unbeliever should not
see it.
Aug.: But according to this interpretation, it will be no fault to have
a respect to pleasing the faithful; and yet we are forbidden to propose
as the end of any good work the pleasing of any kind of men. Yet if you
would have men to imitate your actions which may be pleasing to them,
they must be done before unbelievers as well as believers.
If again, according to another interpretation, we take the left hand to
mean our enemy, and that our enemy should not know when we do our alms,
why did the Lord Himself mercifully heal men when the Jews were
standing round Him? And how too must we deal with our enemy himself
according to that precept, "If thy enemy hunger, feed him." [Prov
25:21]
A third interpretation is ridiculous; that the left hand signifies the
wife, and that because women are wont to be more close in the matter of
expense out of the family purse, therefore the charities of the husband
should be secret from the wife, for the avoiding of domestic strife.
But this command is addressed to women as well as to men, what then is
the left hand, from which women are bid to conceal their alms? Is the
husband also the left hand of the wife? And when it is commanded such
that they enrich each other with good works, it is clear that they
ought not to hide their good deeds; nor is a theft to be committed to
do God service.
But if in any case something must needs be done covertly, from respect
to the weakness of the other, though it is not unlawful, yet that we
cannot suppose the wife to be intended by the left hand here is clear
from the purport of the whole paragraph; no, not even such an one as he
might well call left. But that which is blamed in hypocrites, namely,
that they seek praise of men, this you are forbid to do; the left hand
therefore seems to signify the delight in men's praise; the right hand
denotes the purpose of fulfilling the divine commands.
Whenever then a desire to gain honour from men mingles itself with the
conscience of him that does alms, it is then the left hand knowing what
the right hand, the right conscience, does. "Let not the left hand
know," therefore, "what the right hand doeth," means, let not the
desire of men's praise mingle with your conscience.
But our Lord does yet more strongly forbid the left hand alone to work
in us, than its mingling in the works of the right hand. The intent
with which He said all this is shewn in that He adds, "that your alms
may be in secret;" that is, in that your good conscience only, which
human eye cannot see, nor words discover, though many things are said
falsely of many. But your good conscience itself is enough for you
towards deserving your reward, if you look for your reward from Him who
alone can see your conscience. This is that He adds, "And you Father
which seeth in secret shall reward you." Many Latin copies have,
"openly." [ed. note: "openly" omit Clement. Hom. iii. 56. on verse 6.
Origen on v. 6 (in Ezek. viii. 12) but retains in Joan. tom. 13. n. 45,
Jerome in loc. &c. vid. Wetstein in loc. Augustine adds that the Greek
manuscripts omit, but all the present Greek manuscripts retain. He
omits it also in v. 18]
Pseudo-Chrys.: For it is impossible that God should leave in obscurity
any good work of man; but He makes it manifest in this world, and
glorifies it in the next world, because it is the glory of God; as
likewise the Devil manifests evil, in which is shewn the strength of
his great wickedness.
But God properly makes public every good deed only in that world the
goods of which are not common to the righteous and the wicked;
therefore to whomsoever God shall there shew favour, it will be
manifest that it was as reward of his righteousness. But the reward of
virtue is not manifested in this world, in which both bad and good are
alike in their fortunes.
Aug.: But in the Greek copies, which are earlier, we have not the word,
"openly."
Chrys.: If therefore you desire spectators of your good deeds, behold
you have not merely Angels and Archangels, but the God of the universe.
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5. "And when thou prayest, thou shalt not be as the hypocrites are; for
they love to pray standing in the synagogues and in the corners of the
streets, that they may be seen of men. Verily I say unto you, They have
their reward.
6. But thou, when thou prayest, enter into thy closet, and when thou
hast shut thy door, pray to thy Father which is in secret; and thy
Father which seeth in secret shall reward thee openly."
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Pseudo-Chrys.: Solomon says, "Before prayer, prepare thy soul." This he
does who comes to prayer doing alms; for good works stir up the faith
of the heart, and give the soul confidence in prayer to God. Alms then
are a preparation for prayer, and therefore the Lord after speaking of
alms proceeds accordingly to instruct us concerning prayer.
Aug., Serm. in Mont., ii, 3: He does not now bid us pray, but instructs
us how we should pray; as above He did not command us to do alms, but
shewed the manner of doing them.
Pseudo-Chrys.: Prayer is as it were a spiritual tribute which the soul
offers of its own bowels. Wherefore the more glorious it is, the more
watchfully ought we to guard that it is not made vile by being done to
be seen of men.
Chrys.: He calls them hypocrites, because feigning that they are
praying to God, they are looking round to men; and He adds, "they love
to pray in the synagogues."
Pseudo-Chrys.: But I suppose that it is not the place that the Lord
here refers to, but the motive of him that prays; for it is
praiseworthy to pray in the congregation of the faithful, as it is
said, "in your Churches bless ye God." [Ps. 68:26]
Whoever then so prays as to be seen of men does not look to God but to
man, and so far as his purpose is concerned he prays in the synagogue.
But he, whose mind in prayer is wholly fixed on God, though he pray in
the synagogue, yet seems to pray with himself in secret. "In the
corners of the streets," namely, that they may seem to be praying
retiredly, and thus earn a twofold praise, both that they pray, and
that they pray in retirement.
Gloss. ord.: Or, "the corners of the streets," are the places where one
way crosses another, and makes four cross-ways.
Pseudo-Chrys.: He forbids us to pray in an assembly with the intent of
being seen of that assembly, as He adds, "that they may be seen of
men." He that prays therefore should do nothing singular that might
attract notice; as crying out, striking his breast, or reaching forth
his hands.
Aug.: Not that the mere being seen of men is an impiety, but the doing
this, in order to be seen of men.
Chrys.: It is a good thing to be drawn away from the thought of empty
glory, but especially in prayer. For our thoughts are apt to stray of
themselves; if then we address ourselves to prayer with this disease
upon us, how shall we understand those things that are said by us?
Aug.: The privity of other men is to be so far shunned by us, as it
leads us to do any thing with this mind that we look for the fruit of
their applause.
Pseudo-Chrys.: "Verily I say unto you, they have received their
reward," for every man where he sows there he reaps, therefore they who
pray because of men, not because of God, receive praise of men, not of
God.
Chrys.: He says, have received, because God was ready to give them that
reward which comes from Himself, but they prefer rather that which
comes from men. He then goes on to teach how we should pray.
Jerome: This if taken in its plain sense teaches the hearer to shun all
desire of vain honour in praying.
Pseudo-Chrys.: That none should be there present save he only who is
praying, for a witness impedes rather than forwards prayer.
Cyprian, Tr. vii. 2: The Lord has bid us in His instructions to pray
secretly in remote and withdrawn places, as best suited to faith; that
we may be assured that God who is present every where hears and sees
all, and in the fulness of His Majesty penetrates even hidden places.
Pseudo-Chrys.: We may also understand by "the door of the chamber," the
mouth of the body; so that we should not pray to God with loudness of
tone, but with silent heart, for three reasons. First, because God is
not to be gained by vehement crying, but by a right conscience, seeing
He is a hearer of the heart; secondly, because none but thyself and God
should be privy to your secret prayers; thirdly, because if you pray
aloud, you hinder any other from praying near you.
Cassian, Collat. ix, 35: Also we should observe close silence in our
prayers, that our enemies, who are ever most watchful to ensnare us at
that time, may not know the purport of our petition.
Aug.: Or, by our chambers are to be understood our hearts, of which it
is spoken in the fourth Psalm; "What things ye utter in your hearts,
and wherewith ye are pricked in your chambers." [Ps 4:4] "The door" is
the bodily senses; without are al worldly things, which, enter into our
thoughts through the senses, and that crowd of vain imaginings which
beset us in prayer.
Cyprian, Tr. vii, 20: What insensibility is it to be snatched wandering
off by light and profane imaginings, when you are presenting your
entreaty to the Lord, as if there were aught else you ought rather to
consider than that your converse is with God! How can you claim of God
to attend to you, when you do not attend to yourself? This is
altogether to make no provision against the enemy; this is when praying
to God, to offend God's Majesty by the neglectfulness of your prayer.
Aug.: The door then must be shut, that is, we must resist the bodily
sense, that we may address our Father in such spiritual prayer as is
made in the inmost spirit, where we pray to Him truly in secret.
Remig.: Let it be enough for you that He alone know your petitions, who
knows the secrets of all hearts; for He Who sees all things, the same
shall listen to you.
Chrys.: He said not shall freely give thee,' but, "shall reward thee;"
thus He constitutes Himself your debtor.
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7. "But when ye pray, use not vain repetitions, as the heathen do: for
they think that they shall be heard for their much speaking.
8. Be ye not therefore like unto them: for your Father knoweth what
things ye have need of, before ye ask Him."
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Aug.: As the hypocrites use to set themselves so as to be seen in their
prayers, whose reward is to be acceptable to men; so the Ethnici (that
is, the Gentiles) use to think that they shall be heard for their much
speaking; therefore He adds, "When ye pray, do not ye use many words."
Cassian, Collat. ix. 36: We should indeed pray often, but in short
form, lest if we be long in our prayers, the enemy that lies in wait
for us, might suggest something for our thoughts.
Aug., Epist., 130, 10: Yet to continue long in prayer is not, as some
think, what is here meant, by "using many words." For much speaking is
one thing, and an enduring fervency another. For of the Lord Himself it
is written, that He continued a whole night in prayer, and prayed at
great length, setting an example to us. The brethren in Egypt are said
to use frequent prayers, but those very short, and as it were hasty
ejaculations, lest that fervency of spirit, which is most behoveful for
us in prayer, should by longer continuance be violently broken off.
Herein themselves sufficiently shew, that this fervency of spirit, as
it is not to be forced if it cannot last, so if it has lasted is not to
be violently broken off. Let prayer then be without much speaking, but
not without much entreaty, if this fervent spirit can be supported; for
much speaking in prayer is to use in a necessary matter more words than
necessary. But to entreat much, is to importune with enduring warmth
the heart Him to whom our entreaty is made; for often is this business
effected more by groans than words, by weeping more than speech.
Chrys.: Hereby He dissuades from empty speaking in prayer; as, for
example, when we ask of God things improper, as dominions, fame,
overcoming of our enemies, or abundance of wealth. He commands then
that our prayers should not be long; long, that is, not in time, but in
multitude of words. For it is right that those who ask should persevere
in their asking; "being instant in prayer," as the Apostle instructs;
but does not thereby enjoin us to compose a prayer of ten thousand
verses, and speak it all; which He secretly hints at, when He says, "Do
not ye use many words."
Gloss. ord.: What He condemns is many words in praying that come of
want of faith; "as the Gentiles do." For a multitude of words were
needful for the Gentiles, seeing the daemons could not know for what
they petitioned, until instructed by them; they think they shall be
heard for their much speaking.
Aug.: And truly all superfluity of discourse has come from the
Gentiles, who labour rather to practise their tongues than to cleanse
their hearts, and introduce this art of rhetoric into that wherein they
need to persuade God.
Greg., Mor. xxxiii. 23: True prayer consists rather in the bitter
groans of repentance, than in the repetition of set forms of words.
Aug.: For we use many words then when we have to instruct one who is in
ignorance, what need of them to Him who is Creator of all things; "Your
heavenly Father knoweth what ye have need of before you ask Him"
Jerome: Or this there starts up a heresy of certain Philosophers
[margin note: Epicureans] who taught the mistaken dogma that if God
knows for what we shall pray, and, before we ask, knows what we need,
our prayer is needlessly made to one who has such knowledge. To such we
shortly reply, That in our prayers we do not instruct, but entreat; it
is one thing to inform the ignorant, another to beg of the
understanding: the first were to teach; the latter is to perform a
service of duty.
Chrys.: You do not then pray in order to teach God your wants, but to
move Him, that you may become His friend by the importunity of your
applications to Him, that you may be humbled, that you may be reminded
of your sins.
Aug.: Nor ought we to use words in seeking to obtain of God what we
would, but to seek with intense and fervent application of mind, with
pure love, and suppliant spirit.
Aug., Epist. 130. 9: But even with words we ought at certain periods to
make prayer to God, that by these signs of things we may keep ourselves
in mind, and may know what progress we have made in such desire, and
may stir up ourselves more actively to increase this desire, that after
it have begun to wax warm, it may not be chilled and utterly frozen up
by divers cares, without our continual care to keep it alive.
Words therefore are needful for us that we should be moved by them,
that we should understand clearly what it is we ask, not that we should
think that by them the Lord is either instructed or persuaded.
Aug., Serm. in Mont., ii, 3: Still it may be asked, what is the use of
prayer at all, whether made in words or in meditation of things, if God
knows already what is necessary for us. The mental posture of prayer
calms and purifies the soul, and makes it of more capacity to receive
the divine gifts which are poured into it. For God does not hear us for
the prevailing force of our pleadings; He is at all times ready to give
us His light, but we are not ready to receive it, but prone to other
things.
There is then in prayer a turning of the body to God, and a purging of
the inward eye, whilst those worldly things which we desired are shut
out, that the eye of the mind made single might be able to bear the
single light, and in it abide with that joy with which a happy life is
perfected.
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9. "After this manner therefore pray ye: Our Father which art in
Heaven, Hallowed by thy name."
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Gloss: Amongst His other saving instructions and divine lessons,
wherewith He counsels believers, He has set forth for us a form of
prayer in few words; thus giving us confidence that will be quickly
granted, for which He would have us pray so shortly.
Cyprian, Tr. vii, 1: He who gave to us to live, taught us also to pray,
to the end, that speaking to the Father in the prayer which the Son
hath taught, we may receive a readier hearing. It is praying like
friends and familiars to offer up to God of His own. Let the Father
recognize the Son's words when we offer up our prayer; and seeing we
have Him when we sin for an Advocate with the Father, let us put
forward the words of our Advocate, when as sinners we make petition for
our offences.
Gloss. ord.: Yet we do not confine ourselves wholly to these words, but
use others also conceived in the same sense, with which our heart is
kindled.
Aug., Serm. in Mont., ii, 4: Since in every entreaty we have first to
propitiate the good favour of Him whom we entreat, and after that
mention what we entreat for; and this we commonly do by saying
something in praise of Him whom we entreat, and place it in the front
of our petition; in this the Lord bids us say no more than only, "Our
Father which art in Heaven."
Mary things were said of them to the praise of God, yet do we never
find it taught to the children of Israel to address God as Our Father;'
He is rather set before them as a Lord over slaves. But of Christ's
people the Apostle says, "We have received the Spirit of adoption,
whereby we cry Abba, Father," [Rom 8:15] and that not of our
deservings, but of grace. This then we express in the prayer when we
say, "Father;" which name also stirs up love. For what can be dearer
than sons are to a father? And a suppliant spirit, in that men should
say to God "Our Father." And a certain presumption that we shall
obtain; for what will He not give to His sons when they ask of Him, who
has given them that first that they should be sons?
Lastly, how great anxiety possesses his mind, that having called God
his Father, he should not be unworthy of such a Father. By this the
rich and the noble are admonished when they have become Christians not
to be haughty towards the poor or truly born, who like themselves may
address God as "Our Father;" and they therefore cannot truly or piously
say this unless they acknowledge such for brethren.
Chrys.: For what hurt does such kindred with those beneath us, when we
are all alike kin to One above us? For who calls God Father, in that
one title confesses at once the forgiveness of sins, the adoption, the
heirship, the brotherhood, which he has with the Only-begotten, and the
gift of the Spirit. For none can call God Father, but he who has
obtained all these blessings. In a two-fold manner, therefore, he moves
the feeling of them that pray, both by the dignity of Him who is prayed
to, and the greatness of those benefits which we gain by prayer.
Cyprian, Tr. vii. 4: We say not My Father, but "Our Father," for the
teacher of peace and master of unity would not have men pray singly and
severally, since when any prays, he is not to pray for himself only.
Our prayer is general and for all, and when we pray, we pray not for
one person, but for us all, because we all are one. So also He willed
that one should pray for all, according as Himself in one did bear us
all.
Pseudo-Chrys.: To pray for ourselves it is our necessity compels us, to
pray for others brotherly charity instigates.
Gloss. ord.: Also because He is a common Father of all, we say, "Our
Father;" not "My Father" which is appropriate to Christ alone, who is
his Son by nature.
Pseudo-Chrys.: "Which are in heaven," is added, that we may know that
we have a heavenly Father, and may blush to immerse ourselves wholly in
earthly things when we have a Father in heaven.
Cassian, Collat. ix. 18: And that we should speed with strong desire
thitherward where our Father dwells.
Chrys.: "In heaven," not confining God's presence to that, but
withdrawing the thoughts of the petitioner from earth and fixing them
on things above.
Aug., Serm. in Mont., ii, 5: Or; "in heaven" is among the saints and
the righteous men; for God is not contained in space. For the heavens
literally are the upper parts of the universe, and if God be thought to
be in them, then are the birds of more desert than men, seeing they
must have their habitation nearer to God. But, "God is nigh," [Ps.
34:18] it is not said to the men of lofty stature, or to the
inhabitants of the mountain tops; but, "to the broken in heart."
But as the sinner is called earth,' as "earth thou art, and unto earth
thou must return," [Gen 3:19] so might the righteous on the other hand
be called the heaven.' Thus then it would be rightly said "Who art in
heaven," for there would seem to be as much difference spiritually
between the righteous and sinners, as locally, between heaven and
earth.
With the intent of signifying which thing it is, that we turn our faces
in prayer to the east, not as though God was there only, deserting all
other parts of the earth; but that the mind may be reminded to turn
itself to that nature which is more excellent, that is to God, when his
body, which is of earth, is turned to the more excellent body which is
of heaven. For it is desirable that all, both small and great, should
have right conceptions of God, and therefore for such as cannot fix
their thought on spiritual natures, it is better that they should think
of God as being in heaven than in earth.
Aug.: Having named Him to whom prayer is made and where He dwells, let
us now see what things they are for which we ought to pray. But the
first of all the things that are prayed for it, "Hallowed be thy name,"
not implying that the name of God is not holy, but that it may be held
sacred of men; that is, that God may be so known that nothing may be
esteemed more holy.
Chrys.: Or, He bids us in praying beg that God may be glorified in our
life; as if we were to say, Make us to live so that all things may
glorify Thee through us. For "hallowed" signifies the same as
glorified. It is a petition worthy to be made by man to God, to ask
nothing before the glory of the Father, but to postpone all things to
His praise.
Cyprian, Tr. vii, 7: Otherwise, we say this not as wishing for God to
be made holy by our prayers, but asking of Him for His name to be kept
holy in us. For seeing He Himself has said, "Be ye holy, for I also am
holy," [Lev. 20:7] it is this that we ask and request that we who have
been sanctified in Baptism, may persevere such as we have begun.
Aug., De Don. Pers. 2: But why is this perseverance asked of God, if,
as the Pelagians say, it is not given by God? Is it not a mocking
petition to ask of God what we know is not given by Him, but is in the
power of man himself to attain?
Cyprian: For this we daily make petition, since we need a daily
sanctification, in order that we who sin day by day, may cleanse afresh
our offences by a continual sanctification.
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10. "Thy kingdom come."
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Gloss. ord.: It follows suitably, that after our adoption as sons, we
should ask a kingdom which is due to sons.
Aug., Serm. in Mont., ii, 6: This is not so said as though God did not
now reign on earth, or had not reigned over it always. "Come," must
therefore be taken for "be manifested to men." For none shall then be
ignorant of His kingdom, when His Only-begotten not in understanding
only, but in visible shape shall come to judge the quick and dead. This
day of judgment the Lord teaches shall then come, when the Gospel shall
have been preached to all nations; which thing pertains to the
hallowing of God's name.
Jerome: Either it is a general prayer for the kingdom of the whole
world that the reign of the Devil may cease; or for the kingdom in each
of us that God may reign there, and that sin may not reign in our
mortal body.
Cyprian, Tr. vii, 8: Or; it is that kingdom which was promised to us by
God, and bought with Christ's blood; that we who before in the world
have been servants, may afterwards reign under the dominion of Christ.
Aug., Epist., 130, 11: For the kingdom of God will come whether we
desire it or not. But herein we kindle our desires towards that
kingdom, that it may come to us, and that we may reign in it.
Cassian, Collat., ix, 19: Or, because the Saint knows by the witness of
his conscience, that when the kingdom of God shall appear, he shall be
partaker therein.
Jerome: But be it noted, that it comes of high confidence, and of an
unblemished conscience only, to pray for the kingdom of God, and not to
fear the judgment.
Cyprian: The kingdom of God may stand for Christ Himself, whom we day
by day wish to come, and for whose advent we pray that it may be
quickly manifested to us. As He is our resurrection, because in Him we
rise again, so may He be called the kingdom of God, because we are to
reign in Him. Rightly we ask for God's kingdom, that is, for the
heavenly, because there is a kingdom of this earth beside. He, however,
who has renounced the world, is superior to its honours and to its
kingdom; and hence he who dedicates himself to God and to Christ, longs
not for the kingdom of earth, but for the kingdom of Heaven.
Aug., De Don. Pers. 2: When they pray, "Let thy kingdom come," what
else do they pray for who are already holy, but that they may persevere
in that holiness they now have given unto them? For no otherwise will
the kingdom of God come, than as it is certain it will come to those
that persevere unto the end.
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10. ------ "Thy will be done in earth as it is in Heaven."
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Aug., Serm. in Mont., ii, 6: In that kingdom of blessedness the happy
life will be made perfect in the Saints as it now is in the heavenly
Angels; and therefore after the petition, "Thy kingdom come," follows,
"Thy will be done as in heaven, so in earth." That is, as by the Angels
who are in Heaven Thy will is done so as that they have fruition of
Thee, no error clouding their knowledge, no pain marring their
blessedness; so may it be done by Thy Saints who are on earth, and who,
as to their bodies, are made of earth. So that, "Thy will be done," is
rightly understood as, Thy commands be obeyed;' "as in heaven, so in
earth," that is, as by Angels, so by men; not that they do what God
would have them do, but they do because He would have them do it; that
is, they do after His will.
Chrys.: See how excellently this follows; having taught us to desire
heavenly things by that which He said, "Thy kingdom come," before we
come to Heaven He bids us make this earth into Heaven, in that saying,
"Thy will be done as in heaven, so in earth."
Jerome: Let them be put to shame by this text who falsely affirm that
there are daily falls [margin note: ruinas] in Heaven. [ed. note: There
were various opinions in the first ages about the indefectibility and
perfection of good spirits, vid. Petav. de Angelis iii. 2, &c. Dissert.
Bened. in Cyril. Hier. iii. 5. Huet. Origenian. ii. 5. n. 16. Nat.
Alex. in prim. mund. aot. Diss. 7.]
Aug.: Or; as by the righteous, so by sinners; as if He had said, As the
righteous do Thy will, so also may sinners; either by turning to Thee,
or in receiving every man his just reward, which shall be in the last
judgment.
Or, by the heaven and the earth we may understand the spirit and the
flesh. As the Apostle says, "In my mind I obey the law of God," [Rom
7:25] we see the will of God done in the spirit. But in that change
which is promised to the righteous there, "Let thy will be done as in
heaven, so in earth;" that is, as the spirit does not resist God, so
let the body not resist the spirit.
Or; "as in heaven, so in earth," as in Christ Jesus Himself, so in His
Church; as in the Man who did His Father's will, so in the woman who is
espoused of Him. And heaven and earth may be suitably understood as
husband and wife, seeing it is of the heaven that the earth brings
forth her fruits.
Cyprian: We ask not that God may do His own will, but that we may be
enabled to do what He wills should be done by us; and that it may be
done in us we stand in need of that will, that is, of God's aid and
protection; for no man is strong by his own strength, but it safe in
the indulgence and pity of God.
Chrys.: For virtue is not of our own efforts, but of grace from above.
Here again is enjoined on each one of us prayer for the whole world,
inasmuch as we are not to say, Thy will be done in me, or in us; but
throughout the earth, that error may cease, truth be planted, malice be
banished, and virtue return, and thus the earth not differ from heaven.
Aug., De Don. Pers., 3: From this passage is clearly shewn against the
Pelagians that the beginning of faith is God's gift, when Holy Church
prays for unbelievers that they may begin to have faith. Moreover,
seeing it is done already in the Saints, why do they yet pray that it
may be done, but that they pray that they may persevere in that they
have begun to be?
Pseudo-Chrys.: These words, "As in heaven so in earth," must be taken
as common to all three preceding petitions. Observe also how carefully
it is worded; He said not, Father, hallow Thy name in us, Let Thy
kingdom come on us, Do Thy will in us. Nor again; Let us hallow Thy
name, Let us enter into Thy kingdom, Let us do Thy will; that it should
not seem to be either God's doing only, or man's doing only. But He
used a middle form of speech, and the impersonal verb; for as man can
do nothing good without God's aid, so neither does God work good in man
unless man wills it.
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11. "Give us this day our daily bread."
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Aug., Enchir., 115: These three things therefore which have been asked
in the foregoing petitions, are begun here on earth, and according to
our proficiency are increased in us; but in another life, as we hope,
they shall be everlastingly possessed in perfection. In the four
remaining petitions we ask for temporal blessings which are necessary
to obtaining the eternal; the bread, which is accordingly the next
petition in order, is a necessary.
Jerome: The Greek word here which we render, supersubstantialis,' is
epiousios. The LXX often make use of the word, periousios, by which we
find, on reference to the Hebrew, they always render the word, sogola.
[ed. note, c: sglh on epiousios, vid. note c on Cyr. Cat. xxiii. 15.
Tr. and Petav. Dogm. t. iv. pp. 200,201. ed. Antwerp. 1700.]
Symmachus translates it exairetos, that is, chief,' or excellent,'
though in one place he has interpreted peculiar.' When then we pray God
to give us our peculiar' or chief' bread, we mean Him who says in the
Gospel, "I am the living bread which came down from heaven." [John
6:51]
Cyprian: For Christ is the bread of life, and this bread belongs not to
all men, but to us. This bread we pray that it be given day by day,
lest we who are in Christ, and who daily receive the Eucharist for food
of salvation, should by the admission of any grievous crime, and our
being therefore forbidden the heavenly bread, be separated from the
body of Christ. Hence then we pray, that we who abide in Christ, may
not draw back from His sanctification and His body.
Aug., De Don. Pers. 4: Here then the saints ask for perseverance of
God, when they pray that they may not be separated from the body of
Christ, but may abide in that holiness, committing no crime.
Pseudo-Chrys.: Or by supersubstantialis' may be intended, daily.' [ed.
note: Pseudo-Chrys. reads or translates quotidianus,' he does not
introduce the word 'supersubstantialis' at all.]
Cassian, Coll., ix, 21: In that He says, "this day," He shews that it
is to be daily taken, and that this prayer should be offered at all
seasons, seeing there is no day on which we have not need, by the
receiving of this bread, to confirm the heart of the inward man.
Aug., Serm. in Mont., ii, 7: There is here a difficulty created by the
circumstance of there being many in the East, who do not daily
communicate in the Lord's Supper. And they defend their practice on the
ground of ecclesiastical authority, that they do this without offence,
and are not forbidden by those who preside over the Churches, But not
to pronounce any thing concerning them in either way, this ought
certainly to occur to our thoughts, that we have here received of the
Lord a rule for prayer which we ought not to transgress.
Who then will dare to affirm that we ought to use this prayer only
once? Or if twice or thrice, yet only up to that hour at which we
communicate on the Lord's body? For after that we cannot say, "Give us
this day," that which we have already received. Or will any one on this
account be able to compel us to celebrate this sacrament at the close
of the day?
Cassian: Though the expression to-day may be understood of this present
life; thus, Give us this bread while we abide in this world.
Jerome: We may also interpret the word supersubstantialis' otherwise,
as that which is above all other substances, and more excellent than
all creatures, to wit, the body of the Lord.
Aug.: Or by "daily" we may understand spiritual, namely, the divine
precepts which we ought to meditate and work.
Greg., Mor., xxiv. 7: We call it our bread, yet pray that it may be
given us, for it is God's to give, and is made ours by our receiving
it.
Jerome: Others understand it literally according to that saying of the
Apostle, "Having food and raiment, let us therewith be content," that
the saints should have care only of present food; as it follows, "Take
no thought for the morrow."
Aug., Epist., 130, 11: So that herein we ask for a sufficiency of all
things necessary under the one name of bread.
Pseudo-Chrys.: We pray, "Give us this day our daily bread," not only
that we may have what to eat, which is common to both righteous and
sinners; but that what we eat we may receive at the hand of God, which
belongs only to the saints. For to him God giveth bread who earns it by
righteous means; but to him who earns it by sin, the Devil it is that
gives.
Or that inasmuch as it is given by God, it is received sanctified; and
therefore He adds, "our," that is, such bread as we have prepared for
us, that do Thou give us, that by Thy giving it may be sanctified. Like
as the Priest taking bread of the laic, sanctifies it, and then offers
it to him; the bread indeed is his that brought it in offering, but
that it is sanctified is the benefit from the Priest.
He says "Our" for two reasons. First, because all things that God gives
us He gives through us to others, that of what we receive of Him we may
impart to the helpless. Whoso then of what he gains by his own toil
bestows nothing on others, eats not his own bread only, but others'
bread also. Secondly, he who eats bread got righteously, eats his own
bread; but he who eats bread got with sin, eats others' bread.
Aug., Serm. in Mont., ii, 7: Some one may perhaps find a difficulty in
our here praying that we may obtain necessaries of this life, such as
food and raiment, when the Lord has instructed us, "Be not ye careful
what ye shall eat, or wherewithal ye shall be clothed." But it is
impossible not to be careful about that for the obtaining which we
pray.
Aug., Epist., 130, 6: But to wish for the necessaries of life and no
more, is not improper; for such sufficiency is not sought for its own
sake, but for the health of the body, and for such garb and appliances
of the person, as may make us to be not disagreeable to those with whom
we have to live in all good reputation. For these things we may pray
that they may be had when we are in want of them, that they may be kept
when we have them.
Chrys.: It should be thought upon how when He had delivered to us this
petition, "Thy will be done as in heaven so in earth," then because He
spake to men in the flesh, and not like angelic natures without passion
or appetite, He now descends to the needs of our bodies. And He teaches
us to pray not for money or the gratification of lust, but for daily
bread; and as yet further restriction, He adds, "this day," that we
should not trouble ourselves with thought for the coming day.
Pseudo-Chrys.: And these words at first sight might seem to forbid our
having it prepared for the morrow, or after the morrow. If this were
so, this prayer could only suit a few; such as the Apostles who
travelled hither and thither teaching - or perhaps none among us. Yet
ought we so to adapt Christ's doctrine, that all men may profit in it.
Cyprian, Tr. vii, 14: Justly therefore does the disciple of Christ make
petition for today's provision, without indulging excessive longings in
his prayer. It were a self-contradicting and incompatible thing for us
who pray that the kingdom of God may quickly come, to be looking unto
long life in the world below.
Pseudo-Chrys.: Or; He adds, "daily," that a man may eat so much only as
natural reason requires, not as the lust of the flesh urges. For if you
expend on one banquet as much as would suffice you for a hundred days,
you are not eating today's provision, but that of many days.
Jerome: In the Gospel, entitled The Gospel according to the Hebrew,
supersubstantialis' is rendered, mohar,' that is, tomorrow's; so that
the sense would be, Give us today tomorrow's bread; i.e. for the time
to come.
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12. "And forgive us our debts, as we forgive our debtors."
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Cyprian, Tr. vii, 15: After supply of food, next pardon of sin is asked
for, that he who is fed of God may live in God, and not only the
present and passing life be provided for, but the eternal also;
whereunto we may come, if we receive the pardon of our sins, to which
the Lord gives the name of debts, as he speaks further on, "I forgave
thee all that debt, because thou desiredst me." [Matt 18:32]
How well is it for our need, how provident and saving a thing, to be
reminded that we are sinners compelled to make petition for our
offences, so that in claiming God's indulgence, the mind is recalled to
a recollection of its guilt. That no man may plume himself with the
pretence of innocence, and perish more wretchedly through
self-exaltation, he is instructed that he commits sin every day by
being commanded to pray for his sins.
Aug., De Don. Pers., 5: With this weapon the Pelagian heretics received
their deathblow, who dare to say that a righteous man is free
altogether from sin in this life, and that of such is at this present
time composed a Church, "having neither spot nor wrinkle."
Chrys.: That this prayer is meant for the faithful, both the laws of
the Church teach, and the beginning of the prayer which instructs us to
call God Father. In thus bidding the faithful pray for forgiveness of
sin, He shews that even after baptism sin can be remitted (against the
Novatians.)
Cyprian: He then who taught us to pray for our sins, has promised us
that His fatherly mercy and pardon shall ensue. But He has added a rule
besides, binding us under the fixed condition and responsibility, that
we are to ask for our sins to be forgiven in such sort as we forgive
them that are in debt to us.
Greg., Mor., x, 15: That good which in our penitence we ask of God, we
should first turn and bestow on our neighbour.
Aug., Serm. in Mont., ii, 8: This is not said of debts of money only,
but of all things in which any sins against us, and among these also of
money, because that he sins against you, who does not return money due
to you, when he has whence he can return it. Unless you forgive this
sin you cannot say, "Forgive us our debts, as we forgive our debtors."
Pseudo-Chrys.: With what hope then does he pray, who cherishes hatred
against another by whom he has been wronged? As he prays with a
falsehood on his lips, when he says, I forgive, and does not forgive,
so he asks indulgence of God, but no indulgence is granted him. There
are many who, being unwilling to forgive those that trespass against
them, will not use this prayer.
How foolish! First, because he who does not pray in the manner Christ
taught, is not Christ's disciple; and secondly, because the Father does
not readily hear any prayer which the Son has not dictated; for the
Father knows the intention and the words of the Son, nor will He
entertain such petitions as human presumption has suggested, but only
those which Christ's wisdom has set forth.
Aug., Enchir., 73: Forasmuch as this so great goodness, namely, to
forgive debts, and to love our enemies, cannot be possessed by so great
a number as we suppose to be heard in the use of this prayer; without
doubt the terms of this stipulation are fulfilled; though one have not
attained to such proficiency as to love his enemy; yet if when he is
requested by one, who has trespassed against him, that he would forgive
him, he do forgive him from his heart; for he himself desires to be
forgiven then at least when he asks forgiveness. And if one have been
moved by a sense of his sin to ask forgiveness of him against whom he
has sinned, he is no more to be thought on as an enemy, that there
should be any thing hard in loving him, as there was when he was in
active enmity.
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13. "And lead us not into temptation."
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Pseudo-Chrys.: As He had above put many high things into men's mouths,
teaching them to call God their Father, to pray that His kingdom might
come; so now He adds a lesson of humility, when He says, "and lead us
not into temptation."
Aug., Serm. in Mont., ii, 9: Some copies read, "Carry us not," [margin
note: inferas] an equivalent word, both being a translation of one
Greek word, eisenenkes. Many in interpreting say, Suffer us not to be
led into temptation,' as being what is implied in the word, "lead." For
God does not of Himself lead a man, but suffer him to be led from whom
He has withdrawn His aid.
Cyprian, Tr. vii, 17: Herein it is shewn that the adversary can nothing
avail against us, unless God first permit him; so that all our fear and
devotion ought to be addressed to God.
Aug.: But it is one thing to be led into temptation, another to be
tempted; for without temptation none can be approved, either to himself
or to another; but every man is fully known to God before all trial.
Therefore we do not here pray that we may not be tempted, but that we
may not be led into temptation. As if one who was to be burnt alive
should pray not that he should not be touched by fire, but that he
should not be burnt. For we are then led into temptation when such
temptations befall us as we are not able to resist.
Aug., Epist., 130, 11: When then we say, "Lead us not into temptation,"
what we ask is, that we may not, deserted by His aid, either consent
through the subtle snares, or yield to the forcible might, or any
temptation.
Cyprian: And in so praying we are cautioned of our own infirmity and
weakness, lest any presumptuously exalt himself; that while a humble
and submissive confession comes first, and all is referred to God,
whatever we suppliantly apply for may by His gracious favour be
supplied.
Aug., De Don. Pers., 5: When the Saints pray, "Lead us not into
temptation," what else do they pray for than that they may persevere in
their sanctity. This once granted - and that it is God's gift this,
that of Him we ask it, shews - none of the Saints but holds to the end
his abiding holiness; for none ceases to hold on his Christian
profession, till he be first overtaken of temptation.
Therefore we seek not to be led into temptation that this may not
happen to us; and if it does not happen, it is God that does not permit
it to happen; for there is nothing done, but what He either does, or
suffers to be done. He is therefore able to turn our wills from evil to
good, to raise the fallen and to direct him into the way that is
pleasing to Himself, to whom not in vain we plead, "Lead us not into
temptation."
For whoso is not led into temptation of his own evil will, is free of
all temptation; for, "each man is tempted of his own lust." [James
1:14] God would have us pray to Him that we may not be led into
temptation, though He could have granted it without our prayer, that we
might be kept in mind who it is from whom we receive all benefits. Let
the Church therefore observe her daily prayers; she prays that the
unbelieving may believe, therefore it is God that turns men to the
faith; she prays that the believers may persevere; God gives them
perseverance even unto the end.
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13. ------ "But deliver us from evil. Amen."
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Aug.: We ought to pray not only that we may not be led into evil from
which we are at present free; but further that we may be set free from
that into which we have already been led.
Therefore it follows, "Deliver us from evil."
Cyprian, Tr. vii. 18: After all these preceding petitions, at the
conclusion of the prayer comes a sentence, comprising shortly and
collectively the whole of our petitions and desires. For there remains
nothing beyond for us to ask for, after petition made for God's
protection from evil; for that gained, we stand secure and safe against
all things that the Devil and the world work against us. What fear hath
he from this life, who has God through life for his guardian?
Aug., Epist., 130, 11: This petition with which the Lord's Prayer
concludes is of such extent, that a Christian man in whatever
tribulation cast, will in this petition utter groans, in this shed
tears, here begin and here end his prayer. And therefore follows
"Amen," by which is expressed the strong desire of him that prays.
Jerome: "Amen," which appears here at the close, is the seal of the
Lord's Prayer. Aquila rendered faithfully' - we may perhaps truly.'
Cyprian: We need not wonder, dearest brethren, that this is God's
prayer, seeing how His instruction comprises all our petitioning, in
one saving sentence. This had already been prophesied by Isaiah the
Prophet, "A short word will God make in the whole earth." [Isa 10:22]
For when our Lord Jesus Christ came unto all, and gather together the
learned alike and the unlearned, did to every sex and age set forth the
precepts of salvation, He made a full compendium of His instructions,
that the memory of the scholars might not labour in the heavenly
discipline, but accept with readiness whatsoever was necessary into a
simple faith.
Aug., Epist., 130, 12: And whatever other words we may use, either
introductory to quicken the affections, or in conclusion to add to
them, we say nothing more than is contained in the Lord's Prayer if we
pray rightly and connectedly.
For he who says, "Glorify thyself in all nations, as thou art glorified
among us," what else does he say than, "Hallowed be thy name?" He who
prays, "Shew thy face and we shall be safe," [Ps 80:3] what is it but
to say, "Let thy kingdom come?" To say, "Direct my steps according to
thy word," [Ps 119:133] what is it more than, "Thy will be done?" To
say, "Give me neither poverty nor riches," [Prov 30:8] what else is it
than, "Give us this day our daily bread?" "Lord, remember David and all
his mercifulness!" [Ps 131:1] and, "If I have returned evil for evil,"
[Ps 7:4] what else but, "Forgive us our debts even as we forgive our
debtors?" He who says, "Remove far from me all greediness of belly,"
what else does he say, but "Lead us not into temptation?" He who says,
"Save me, O my God, from my enemies," [Ps 59:1] what else does he say
but "Deliver us from evil?"
And if you thus go through all the words of the holy prayers, you will
find nothing that is not contained in the Lord's Prayer. Whoever then
speaks such words as have no relation to this evangelic prayer, prays
carnally; and such prayer I know not why we should not pronounce
unlawful, seeing the Lord instructs those who are born again only to
pray spiritually. But whoso in prayer says, Lord, increase my riches,
add to my honours; and that from desire of such things, not with a view
to doing men service after God's will by such things; I think that he
finds nothing in the Lord's Prayer on which he may build such
petitions.
Let such a one then be withheld by shame from praying for, if not from
desiring, such things. But if he have shame at the desire, yet desire
overcomes, he will do better to pray for deliverance from the evil of
desire to Him to whom we say, "Deliver us from evil."
Aug., Serm. in Mont. ii. 11: This number of petitions seems to answer
to the seven-fold number of the beatitudes.
If it is the fear of God by which are made "blessed the poor in spirit,
for theirs is the kingdom of heaven," let us ask that the name of God
be hallowed among men, a reverent fear abiding for ever and ever.
If it be piety by which "the meek are blessed," let us pray that His
kingdom may come, that we may become meek, and not resist Him.
If it be knowledge by which "they that mourn are blessed," let us pray
that His will may be done as in heaven so in earth; for if the body
consent with the spirit as does earth with heaven, we shall not mourn.
If fortitude be that by which "they that hunger are blessed," let us
pray that our daily bread be this day given us, by which we may come to
full saturity.
If it is counsel by which "blessed are the merciful, for they shall
obtain mercy," let us forgive debts, that our debts may be forgiven us.
If it be understanding by which they of "pure heart are blessed," let
us pray that we be not led into temptation, lest we have a double heart
in the pursuit of temporal and earthly things which are for our
probation.
If it be wisdom by which "blessed are the peacemakers, for they shall
be called the sons of God," let us pray to be delivered from evil; for
that very deliverance will make us free as sons of God.
Chrys.: Having made us anxious by the mention of our enemy, in this
that He has said, "Deliver us from evil," He again restores confidence
by that which is added in some copies, "For thine is the kingdom, and
the power, and the glory," since if His be the kingdom, none need fear,
since even he who fights against us, must be His subject. But since His
power and glory are infinite, He can not only deliver from evil, but
also make glorious.
Pseudo-Chrys.: This is also connected with the foregoing. "Thine is the
kingdom" has reference to "Thy kingdom come," that none should
therefore say, "God has no kingdom on earth. The power," answers to
"Thy will be done, as in earth so in heaven," that none should say
thereon that God cannot perform whatever He would. "And the glory,"
answers to all that follows, in which God's glory is shewn forth.
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14. "For if ye forgive men their trespasses, your heavenly Father will
also forgive you:
15. But if ye forgive not men their trespasses, neither will your
Father forgive your trespasses."
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Rabanus: By the word, "Amen." He shews that without doubt the Lord will
bestow all things that are rightly asked, and by those that do not fail
in observing the annexed condition, "For if ye forgive men their sins,
your heavenly Father will also forgive you your sins."
Aug., Serm. in Mont., ii, 11: Here we should not overlook that of all
the petitions enjoined by the Lord, He judged that most worthy of
further enforcement, which relates to forgiveness of sins, in which He
would have us merciful; which is the only means of escaping misery.
Pseudo-Chrys.: He does not say that God will first forgive us, and that
we should after forgive our debtors. For God knows how treacherous the
heart of man is, and that though they should have received forgiveness
themselves, yet they do not forgive their debtors; therefore He
instructs us first to forgive, and we shall be forgiven after.
Aug., Enchir., 74: Whoever does not forgive him that in true sorrow
seeks forgiveness, let him not suppose that his sins are by any means
forgiven of the Lord.
Cyprian, Tr. vii, 16: For no excuse will abide you in the day of
judgment, when you will be judged by your own sentence, and as you have
dealt towards others, will be dealt with yourself.
Jerome: But if that which is written, "I said, Ye are gods, but ye
shall die like men," [Ps 82:6-7] is said to those who for their sins
deserve to become men instead of gods, then they to whom sins are
forgiven are rightly called "men."
Chrys.: He mentions heaven and the Father to claim our attention, for
nothing so likens you to God, as to forgive him who has injured you.
And it were indeed unmeet should the son of such a Father become a
slave, and should one who has a heavenly vocation live as of this
earth, and of this life only.
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16. "Moreover when ye fast, be not, as the hypocrites, of a sad
countenance: for they disfigure their faces, that they may appear unto
men to fast. Verily I say unto you, They have their reward."
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Pseudo-Chrys.: Forasmuch as that prayer which is offered in a humble
spirit and contrite heart, shews a mind already strong and disciplined;
whereas he who is sunk in self-indulgence cannot have a humble spirit
and contrite heart; it is plain that without fasting prayer must be
faint and feeble; therefore, when any would pray for any need in which
they might be, they joined fasting with prayer, because it is an aid
thereof. Accordingly the Lord, after His doctrine respecting prayer,
adds doctrine concerning fasting, saying, "When ye fast, be not ye as
the hypocrites, of sad countenance." The Lord knew that vanity may
spring from every good thing, and therefore bids us root out the
bramble of vain-gloriousness which springs in the good soil, that it
choke not the fruit of fasting. For though it cannot be that fasting
should not be discovered in any one, yet is it better that fasting
should shew you, than that you should shew your fasting.
But it is impossible that any in fasting should be gay, therefore He
said not, Be not sad, but "Be not made sad;" for they who discover
themselves by any false displays of their affliction, they are not sad,
but make themselves; but he who is naturally sad in consequence of
continued fasting, does not make himself sad, but is so.
Jerome: The word, "exterminare," so often used in the ecclesiastical
Scriptures though a blunder of the translators, has a quite different
meaning from that in which it is commonly understood. It is properly
said of exiles who are sent beyond the boundry of their country.
Instead of this word, it would seem better to use the word, "demoliri,"
to destroy,' in translating the Greek aphanizein. The hypocrite
destroys his face, in order that he may feign sorrow, and with a heart
full of joy wears sorrow in his countenance.
Greg., Mor., viii, 44: For by the pale countenance, the trembling
limbs, and the bursting sighs, and by all so great toil and trouble,
nothing is in the mind but the esteem of men.
Leo, Serm. in Epiph., iv, 5: But that fasting is not pure, that comes
not of reasons of continence, but of the arts of deceit.
Pseudo-Chrys.: If then he who fasts, and makes himself of sad
countenance, is a hypocrite, how much more wicked is he who does not
fast, yet assumes a fictitious paleness of face as a token of fasting.
Aug., Serm. in Mont., ii, 12: On this paragraph it is to be specially
noted, that not only in outward splendor and pomp, but even in the
dress of sorrow and mourning, is there room for display, and that the
more dangerous, inasmuch as it deceives under the name of God's
services. For he who by inordinate pains taken with her person, or his
apparel, or by the glitter of his other equipage, is distinguished, is
easily proved by these very circumstances to be a follower of the pomps
of this world, and no man is deceived by any semblance of a feigned
sanctity in him. But when any one in the profession of Christianity
draws men's eyes upon him by unwonted beggary and slovenliness in
dress, if this be voluntary and not compulsory, then by his other
conduct may be seen whether he does this to be seen of men, or from
contempt of the refinements of dress.
Remig.: The reward of the hypocrites' fast is shewn, when it is added,
"That they may seem to men to fast; verily I say unto you, They have
their reward;" that is, that reward for which they looked.
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17. "But thou, when thou fastest, anoint thine head, and wash thy face;
18. That thou appear not unto men to fast, but unto thy Father which is
in secret: and thy Father, which seeth in secret, shall reward thee
openly."
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Gloss. ap. Anselm: The Lord having taught us what we ought not to do,
now proceeds to teach us what we ought to do, saying, "When thou
fastest, anoint thy head, and wash thy face."
Aug.: A question is here wont to be raised; for none surely would
literally enjoin, that, as we wash our faces from daily habit, so we
should have our heads anointed when we fast; a thing which all allow to
be most disgraceful.
Pseudo-Chrys.: Also if He bade us not to be of sad countenance that we
might not seem to men to fast, yet if anointing of the head and washing
of the face are always observed in fasting, they will become tokens of
fasting.
Jerome: But He speaks in accordance with the manner of the province of
Palestine, where it is the custom on festival days to anoint the head.
What He enjoins then is, that when we are fasting we should wear the
appearance of joy and gladness.
Pseudo-Chrys.: Therefore the simple interpretation of this is, that is
added as an hyperbolical explanation of the command; as though He had
said, Yea, so far should ye be from any display of your fasting, that
if it might be (which yet it may not be) so done, ye should even do
such things as are tokens of luxury and feasting.
Chrys., Hom. xx: In almsgiving indeed, He did not say simply, Do not
your alms before men,' but added, to be seen of them.' But in fasting
and prayer He added nothing of this sort; because alms cannot be so
done as to be altogether hid, fasting and prayer can be so done. The
contempt of men's praise is no small fruit, for thereby we are freed
from the heavy slavery of human opinions, and become properly workers
of virtue, loving it for itself and not for others. For as we esteem it
an affront if we are loved not for ourselves but for others' sake, so
ought we not to follow virtue on the account of these men, nor to obey
God for men's sake but for His own.
Therefore it follows here, "But to thy Father which seeth in secret."
Gloss.: That is, to thy heavenly Father, who is unseen, or who dwells
in the heart through faith. He fasts to God who afflicts himself for
the love of God, and bestows on others what he denies himself.
Remig.: For it is enough for you that He who sees your conscience
should be your rewarder.
Pseudo-Chrys.: Spiritually interpreted - the face may be understood to
mean the mental conscience. And as in the eyes of man a fair face has
grace, so in the eyes of God a pure conscience has favour. This face
the hypocrites, fasting on man's account, disfigure, seeking thereby to
cheat both God and man; for the conscience of the sinner is always
wounded. If then you have cast out all wickedness from your heart, you
have washed your conscience, and fast well.
Leo, Serm. in Quadr., vi, 2: Fasting ought to be fulfilled not in
abstinence of food only, but much more in cutting off vices. For when
we submit ourselves to that discipline in order to withdraw that which
is the nurse of carnal desires, there is no sort of good conscience
more to be sought than that we should keep ourselves sober from unjust
will, and abstinent from dishonourable action. This is an act of
religion from which the sick are not excluded, seeing integrity of
heart may be found in an infirm body.
Pseudo-Chrys.: Spiritually again, "thy head" denotes Christ. Give the
thirsty drink and feed the hungry, and therein you have anointed your
head, that is, Christ, who cries out in the Gospel, "In that ye have
done this to one of the least of these my brethren, ye have done it to
me." [Matt 25:40]
Greg., Hom. in Ev., xvi, 6: For God approves that fasting, which before
His eyes opens the hands of alms. This then that you deny yourself,
bestow on another, that wherein your flesh is afflicted, that of your
needy neighbour may be refreshed.
Aug.: Or; by the head we rightly understand the reason, because it is
preeminent in the soul, and rules the other members of the man. Now
anointing the head has some reference to rejoicing. Let him therefore
joy within himself because of his fasting, who in fasting turns himself
from doing the will of the world, that he may be subject to Christ.
Gloss. ord.: Behold how every thing in the New Testament is not to be
taken literally. It were ridiculous to be smeared with oil when
fasting; but it is behoveful for the mind to be anointed with the
spirit of His love, in whose sufferings we ought to partake by
afflicting ourselves.
Pseudo-Chrys.: And truly we ought to wash our face, but to anoint, and
not to wash, our head. For as long as we are in the body, our
conscience is foul with sin. But Christ who is our head has done no
sin.
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19. "Lay not up for yourselves treasures upon earth, where moth and
rust doth corrupt, and where thieves break through and steal:
20. But lay up for yourselves treasures in Heaven, where neither moth
nor rust doth corrupt, and where thieves do not break through nor
steal:
21. For where your treasure is, there will your heart be also."
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Chrys.: When He has driven away the disease of vanity, He does well to
bring in speech of contempt of riches. For there is no greater cause of
desire of money than love of praise; for this men desire troops of
slaves, horses accoutred in gold, and tables of silver, not for use or
pleasure, but that they may be seen of many; therefore He says, "Lay
not up for yourselves treasure on earth."
Aug., Serm. in Mont., ii, 13: For if any does a work with the mind of
gaining thereby an earthly good, how will his heart be pure while it is
thus walking on earth? For any thing that is mingled with an inferior
nature is polluted therewith, though that inferior be in its kind pure.
Thus gold is alloyed when mixed with pure silver; and in like manner
our mind is defiled by lust of earthly things, though earth is in its
own kind pure.
Pseudo-Chrys.: Otherwise; As the Lord had above taught nothing
concerning alms, or prayer, or fasting, but had only checked a pretence
of them, He now proceeds to deliver a doctrine of three portions,
according to the division which He had before made, in this order.
First, a counsel that alms should be done; second, to shew the benefit
of almsgiving; third, that the fear of poverty should be no hindrance
to our purpose of almsgiving.
Chrys.: Saying, "Lay not up for yourselves treasure on earth," He adds,
"where rust and moth destroy," in order to shew the insecurity of that
treasure that is here, and the advantage of that which is in Heaven,
both from the place, and from those things which harm. As though He had
said; Why fear you that your wealth should be consumed, if you should
give alms? Yea rather give alms, and they shall receive increase, for
those treasures that are in Heaven shall be added to them, which
treasures perish if ye do not give alms. He said not, You leave them to
others, for that is pleasant to men.
Rabanus, ap. Anselm: Here are three precepts according to the three
different kinds of wealth. Metals are destroyed by rust, clothes by
moth; but as there are other things which fear neither rust nor moth,
as precious stones, He therefore names a common damage, that by
thieves, who may rob wealth of all kinds.
Pseudo-Chrys.: Another reading is, "Where moth and banqueting consume."
For a threefold destruction awaits all the goods of this life. They
either decay and are eaten of moths as cloth; or are consumed by their
master's luxurious living; or are plundered by strangers, either by
violence, or pilfering, or false accusation, or some other unjust
doing. For all may be called thieves who hasten by any unlawful means
to make other men's goods their own.
But you will say, Do all who have these things, perforce lose them? I
would answer by the way, that if all do not, yet many do. But
ill-hoarded wealth, you have lost spiritually if not actually, because
it profits you not to your salvation.
Rabanus: Allegorically; Rust denotes pride which obscures the
brightness of virtue. Moth which privily eats out garments, is jealousy
which frets into good intention, and destroys the bond of unity.
Thieves denote heretics and demons, who are ever on the watch to rob
men of their spiritual treasure.
Hilary: But the praise of Heaven is eternal, and cannot be carried off
by invading thief, nor consumed by the moth and rust of envy.
Aug., Serm. in Mont., ii, 13: By heaven in this place I understand not
the material heavens, for every thing that has a body is earthly. But
it behoves that the whole world be despised by him who lays up his
treasure in that Heaven, of which it is said, "The heaven of heavens is
the Lord's," [Ps 115:16] that is, in the spiritual firmament. "For
heaven and earth shall pass away;" [Matt 24:35] but we ought not to
place our treasure in that which passes away, but in that which abides
for ever.
Pseudo-Chrys.: Which then is better? To place it on earth where its
security is doubtful, or in Heaven where it will be certainly
preserved? What folly to leave it in this place whence you must soon
depart, and not to send it before you thither, whither you are to go?
Therefore place your substance there where your country is.
Chrys.: But forasmuch as not every earthly treasure is destroyed by
rust or moth, or carried away by thieves, He therefore brings in
another motive, "For where your treasure is, there will your heart be
also." As much as to say; Though none of these former losses should
befall you, you will yet sustain no small loss by attaching your
affections to things beneath, and becoming a slave to them, and in
falling from Heaven, and being unable to think of any lofty thing.
Jerome: This must be understood not of money only, but of all our
possessions. The god of a glutton is his belly; of a lover his lust;
and so every man serves that to which he is in bondage; and has his
heart there where his treasure is.
Pseudo-Chrys.: Otherwise; He now teaches the benefit of almsgiving. He
who places his treasure on earth has nothing to look for in Heaven; for
why should he look up to Heaven where he has nothing laid up for
himself? Thus he doubly sins; first, because he gathers together things
evil; secondly, because he has his heart in earth; and so on the
contrary he does right in a twofold manner who lays up his treasure in
Heaven.
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22. "The light of the body is the eye: if therefore thine eye be
single, thy whole body shall be full of light.
23. But if thine eye be evil, thy whole body shall be full of darkness.
If therefore the light that is in thee be darkness, how great is that
darkness!"
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Chrys.: Having spoken of the bringing the understanding into captivity
because it was not easy to be understood of many, He transfers it to a
sensible instance, saying, "The light of thy body is thy eye." As
though He had said, If you do not know what is meant by the loss of the
understanding, learn a parable of the bodily members; for what the eye
is to the body, that the understanding is to the soul. As by the loss
of the eyes we lose much of the use of the other limbs, so when the
understanding is corrupted, your life is filled with many evils.
Jerome: That is an illustration drawn from the senses. As the whole
body is in darkness, where the eye is not single, so if the soul has
lost her original brightness, every sense, or that whole part of the
soul to which sensation belongs, will abide in darkness.
Wherefore He says, "If then the light which is in thee be darkness, how
great is that darkness!" that is, if the senses which are the soul's
light be darkened by vice, in how great darkness do you suppose the
darkness itself will be wrapped?
Pseudo-Chrys.: It seems that He is not here speaking of the bodily eye,
or of the outward body that is seen, or He would have said, If thine
eye be sound, or weak; but He says, "single," and, "evil." But if one
have a benign yet diseased eye, is his body therefore in light? Or if
an evil yet a sound, is his body therefore in darkness?
Jerome: Those who have thick eye-sight see the lights multiplied; but
the single and clear eye sees them single and clear.
Chrys.: Or; The eye He speaks of is not the external but the internal
eye. The light is the understanding, through which the soul sees God.
He whose heart is turned to God, has an eye full of light; that is, his
understanding is pure, not distorted by the influence of worldly lusts.
The darkness in us is our bodily senses, which always desire the things
that pertain to darkness.
Whoso then has a pure eye, that is, a spiritual understanding,
preserves his body in light, that is, without sin; for though the flesh
desires evil, yet by the might of divine fear the soul resists it. But
whoever has an eye, that is, an understanding, either darkened by the
influence of the malignant passions, or fouled by evil lusts, possesses
his body in darkness; he does not resist the flesh when it lusts after
evil things, because he has no hope in Heaven, which hope alone gives
us the strength to resist desire.
Hilary: Otherwise; from the office of the light of the eye, He calls it
the light of the heart; which if it continue single and brilliant, will
confer on the body the brightness of the eternal light, and pour again
into the corrupted flesh the splendor of its origin, that is, in the
resurrection. But if it be obscured by sin, and evil in will, the
bodily nature will yet abide subject to all the evils of the
understanding.
Aug.: Otherwise; by the eye here we may understand our purpose; if that
be pure and right, all our works which we work according thereto are
good. These He here calls the body, as the Apostle speaks of certain
works as members; "Mortify your members, fornication and uncleanness."
[Col 3:5]
We should look then, not to what a person does, but with what mind he
does it. For this is the light within us, because by this we see that
we do with good intention what we do. "For all which doth make manifest
is light." [Eph 5:13] But the deeds themselves, which go forth to men's
society, have a result to us uncertain, and therefore He calls them
darkness; as when I give money to one in need, I know not what he will
do with it.
If then the purport of your heart, which you can know, is defiled with
the lust of temporal things, much more is the act itself, of which the
issue is uncertain, defiled. For even though one should reap good of
what you do with a purport not good, it will be imputed to you as you
did it, not as it resulted to him. If however our works are done with a
single purport, that is with the aim of charity, then are they pure and
pleasing in God's sight.
Aug., cont. Mendac., 7: But acts which are known to be in themselves
sins, are not to be done as with a good purpose; but such works only as
are either good or bad, according as the motives from which they are
done are either good or bad, and are not in themselves sins; as to give
food to the poor is good if it be done from merciful motives, but evil
if it be done from ostentation. But such works as are in themselves
sins, who will say that they are to be done with good motives, or that
they are not sins? Who would say, Let us rob the rich, that we may have
to give to the poor?
Greg., Mor., xxviii, 11: Otherwise; if the light that "is in thee,"
that is, if what we have begun to do well, we overcloud with evil
purpose, when we do things which we know to be in themselves evil, "how
great is the darkness!"
Remig., ap. Gloss. ord.: Otherwise; faith is likened to a light,
because by it the goings of the inner man, that is, action, are
lightened, that he should not stumble according to that, "Thy word is a
light to my feet." [Ps 119:105] If that then be pure and single, the
whole body is light; but if defiled, the whole body will be dark. Yet
otherwise; by the light may be understood the ruler of the Church, who
may be well called the eye, as he it is that ought to see that
wholesome things be provided for the people under him, which are
understood by the body. If then the ruler of the Church err, how much
more will the people subject to him err?
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24. "No man can serve two masters: for either he will hate the one, and
love the other; or else he will hold to the one, and despise the other.
Ye cannot serve God and mammon."
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Pseudo-Chrys.: The Lord had said above, that he that has a spiritual
mind is able to keep his body free from sin; and that he who has not,
is not able. Of this He here gives the reason, saying, "No man can
serve two masters."
Gloss., non occ.: Otherwise; it had been declared above, that good
things become evil, when done with a worldly purpose. It might
therefore have been said by some one, I will do good works from worldly
and heavenly motives at once. Against this the Lord says, "No man can
serve two masters."
Chrys., Hom xxi: Or otherwise; in what had gone before He had
restrained the tyranny of avarice by many and weighty motives, but He
now adds yet more. Riches do not only harm us in that they arm robbers
against us, and that they cloud our understanding, but they moreover
turn us away from God's service.
This He proves from familiar notions, saying, "No man can serve two
masters;" two, He means, whose orders are contrary; for concord makes
one of many. This is proved by what follows, "for either he will hate
the one." He mentions two, that we may see that change for the better
is easy. For if one were to give himself up in despair as having been
made a slave to riches, namely, by loving them, he may hence learn,
that it is possible for him to change into a better service, namely, by
not submitting to such slavery, but by despising it.
Gloss., non occ.: Or; He seems to allude to two different kinds of
servants; one kind who serve freely for love, another who serve
servilely from fear. If then one serve two masters of contrary
character from love, it must be that he hate the one; if from fear,
while he trembles before the one, he must despise the other. But as the
world or God predominate in a man's heart, he must be drawn contrary
ways; for God draws him who serves Him to things above; the earth draws
to things beneath; therefore He concludes, "Ye cannot serve God and
mammon."
Jerome: "Mammon," - riches are so termed in Syriac. Let the covetous
man who is called by the Christian name, hear this, that he cannot
serve both Christ and riches. Yet He said not, he who has riches, but,
he who is the servant of riches. For he who is the slave of money,
guards his money as a slave; but he who has thrown off the yoke of his
slavery, despenses them as a master.
Gloss. ord.: By "mammon" is meant the Devil, who is the lord of money,
not that he can bestow them unless where God wills, but because by
means of them he deceives men.
Aug., Serm. in Mont., ii, 14: Whoso serves "mammon," (that is, riches,)
verily serves him, who, being for desert of his perversity set over
these things of earth, is called by the Lord, "The prince of this
world."
Or otherwise; who the two masters are He shews when He says, "Ye cannot
serve God and mammon," that is to say, God and the Devil. "Either" then
man "will hate the one, and love the other," namely, God; "or, he will
endure the one and despise the other." For he who is mammon's servant
endures a hard master; for ensnared by his own lust he has been made
subject to the Devil, and loves him not. As one whose passions have
connected him with another man's handmaid, suffers a hard slavery, yet
loves not him whose handmaid he loves. But He said, "will despise," and
not "will hate," the other, for none can with a right conscience hate
God. But he despises, that is, fears Him not, as being certain of His
goodness.
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25. "Therefore I say unto you, Take no thought for your life, what ye
shall eat, or what ye shall drink; nor yet for your body, what ye shall
put on. Is not the life more than meat, and the body than raiment?"
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Aug., Serm. in Mont., ii, 15: The Lord had taught above, that whoso
desires to love God, and to take heed not to offend, should not think
that he can serve two masters; lest though perhaps he may not look for
superfluities, yet his heart may become double for the sake of very
necessaries, and his thoughts bent to obtain them.
"Therefore I say unto you, Be not ye careful for your life what ye
shall eat, or for your body what ye shall put on."
Chrys.: He does not hereby mean that the spirit needs food, for it is
incorporeal, but He speaks according to common usage, for the soul
cannot remain in the body unless the body be fed.
Aug.: Or we may understand the soul in this place to be put for the
animal life.
Jerome: Some manuscripts, add here, "nor what ye shall drink." [ed.
note, b: vid. Exod. xv. 34. and infra v. 31. The clause is also omitted
by other versions, by Erasmus, Mill, and Bengel. Wetstein retains.]
That which belongs naturally to all animals alike, to brutes and beasts
of burden as well as to man, from all thought of this we are not freed.
But we are bid not to be anxious what we should eat, for in the sweat
of our face we earn our bread; the toil is to be undergone, the anxiety
put away. This "Be not careful," is to be taken of bodily food and
clothing; for the food and clothing of the spirit it becomes us to be
always careful.
Aug., De Haeres., 57: There are certain heretics called Euchitae [ed.
note, c: The Euchites, who were so called from their profession of
prayer, were properly fanatical Monks of the fourth and following
centuries, but their name is often taken as synonymous with Mystics.
They were of oriental origin, and disparaged, if not denied, the
efficacy of Baptism.], who hold that a monk may not do any work even
for his support; who embrace this profession that they may be freed
from necessity of daily labour.
Aug., De Op. Monach. 1 et seq.: For they say the Apostle did not speak
of personal labour, such as that of husbandmen or craftsmen, when he
said, "Who will not work, neither let him eat." [2 Thes 3:10] For he
could not be so contrary to the Gospel where it is said, "Therefore I
say unto you, Be not careful." Therefore in that saying of the Apostle
we are to understand spiritual works, of which it is elsewhere said, "I
have planted, Apollos watereth." [1 Cor 3:6]
And thus they think themselves obedient to the Apostolic precept,
interpreting the Gospel to speak of not taking care for the needs of
the body, and the Apostle to speak of spiritual labour and food. First
let us prove that the Apostle meant that the servants of God should
labour with the body. He had said, "Ye yourselves know how ye ought to
imitate us in that we were not troublesome among you, nor did we eat
any man's bread for nought; but travailing in labour and weariness day
and night, that we might not be burdensome to any of you. Not that we
have not power, but that we might offer ourselves as a pattern to you
which ye should imitate. For when we were among you, this we taught
among you, that if a man would not work, neither should he eat."
What shall we say to this, since he taught by his example when he
delivered in precept, in that he himself wrought with his own hands.
This is proved from the Acts [Acts 18:3], where it is said, that he
abode with Aquila and his wife Priscilla, "labouring with them, for
they were tent-makers."
And yet to the Apostle, as a preacher of the Gospel, a soldier of
Christ, a planter of the vineyard, a shepherd of his flock, the Lord
had appointed that he should live of the Gospel, but he refused that
payment which was justly his due, that he might present himself an
example to those who exacted what was not due to them. Let those hear
this who have not that power which he had; namely, of eating bread for
nought, and only labouring with spiritual labour. If indeed they be
Evangelists, if ministers of the Altar, if dispensers of the
Sacraments, they have this power.
Or if they had in this world possessions, whereby they might without
labour have supported themselves, and had on their turning to God
distributed this to the needy, then were their infirmity to be believed
and to be borne with. And it would not import whatever place it was in
which he made the distribution, seeing there is but one commonwealth of
all Christians.
But they who enter the profession of God's service from the country
life, from the workman's craft, or the common labour, if they work not,
are not to be excused. For it is by no means fitting that in that life
in which senators become labourers, there should labouring men become
idle; or that where lords of farms come having given up their luxuries,
there should rustic slaves come to find luxury.
But when the Lord says, "Be not ye careful," He does not mean that they
should not procure such things as they have need of, wherever they may
honestly, but that they should not look to these things, and should not
for their sake do what they are commanded to do in preaching the
Gospel; for this intention He had a little before called the eye.
Chrys.: Or we may connect the context otherwise; When the Lord had
inculcated contempt of money, that none might say, How then shall we be
able to live when we have given up our all? He adds, "Therefore I say
unto you, Take no thought for your life."
Gloss. interlin.: That is, Be not withdrawn by temporal cares from
things eternal.
Jerome: The command is therefore, "not to be anxious what we shall
eat." For it is also commanded, that in the sweat of our face we must
eat bread. Toil therefore is enjoined, carking forbidden.
Pseudo-Chrys.: Bread may not be gained by carefulness of spirit, but by
toil of body; and to them that will labour it abounds, God bestowing it
as a reward of their industry; and is lacking to the idle, God
withdrawing it as punishment of their sloth. The Lord also confirms our
hope, and descending first from the greater to the less, says, "Is not
the life more than meat, and the body than raiment?"
Jerome: He who has given the greater, will He not also give the less?
Pseudo-Chrys.: For had He not willed that which was should be
preserved, He had not created it; but what He so created that it should
be preserved by food, it is necessary that He give it food, as long as
He would have it to be preserved.
Hilary: Otherwise; Because the thoughts of the unbelievers were
ill-employed respecting care of things future, cavilling concerning
what is to be the appearance of our bodies in the resurrection, what
the food in the eternal life, therefore He continues, "Is not the life
more than food?" He will not endure that our hope should hang in care
for the meat and drink and clothing that is to be in the resurrection,
lest there should be affront given to Him who has given us the more
precious things, in our being anxious that He should also give us the
lesser.
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26. "Behold the fowls of the air: for they sow not, neither do they
reap, nor gather into barns; yet your heavenly Father feedeth them. Are
ye not much better than they?
27. Which of you by taking thought can add one cubit unto his stature?"
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Pseudo-Chrys.: Having confirmed our hope by this arguing from the
greater to the less, He next confirms it by an argument from less to
greater, "Behold the fowls of the air, they sow not, neither do they
reap."
Aug., De Op. Monach., 23: Some argue that they ought not to labour,
because the fowls of the air neither sow nor reap. Why then do they not
attend to that which follows, "neither gather into barns? Why do they
seek to have their hands idle, and their storehouses full? Why indeed
do they grind corn, and dress it? For this do not the birds.
Or even if they find men whom they can persuade to supply them day by
day with victuals ready prepared, at least they draw water from the
spring, and set on table for themselves, which the birds do not. But if
neither are they driven to fill themselves vessels with water, then
have they gone one new step of righteousness beyond those who were at
that time at Jerusalem, [margin note: see Acts 11:29] who of corn sent
to them of free gift, made, or caused to be made, loaves, which the
birds do not. But not to lay up any thing for the morrow cannot be
observed by those, who for many days together withdrawn from the sight
of men, and suffering none to approach to them, shut themselves up, to
live in much fervency of prayer.
What? will you say that the more holy men become, the more unlike the
birds of the air in this respect they become? What He says respecting
the birds of the air, He says to this end, that none of His servants
should think that God has no thought of their wants, when they see Him
so provide even for these inferior creatures. Neither is it not God
that feeds those that earn their bread by their own labour; neither
because God hath said, "Call upon me in the day of trouble, and I will
deliver thee," [Ps 50:15] ought the Apostle therefore not to have fled,
but to have remained still to have been seized, that God might save him
as He did the Three Children out of the midst of the fire.
Should any object in this sort to the saints in their flight from
persecution, they would answer that they ought not to tempt God, and
that God, if He pleased, would so do to deliver them as He had done
Daniel from the lions, Peter from prison, then when they could no
longer help themselves; but that in having made flight possible to
them, should they be saved by flight, it was by God that they were
saved. In like manner, such of God's servants as have strength to earn
their food by the labour of their hands, would easily answer any who
should object to them this out of the Gospel concerning the birds of
the air, that they neither sow nor reap; and would say, If we by
sickness or any other hindrance are not able to work, He will feed us
as He feeds the birds, that work not. But when we can work, we ought
not to tempt God, seeing that even this our ability is His gift; and
that we live here we live of His goodness that has made us able to
live; He feeds us by whom the birds of the air are fed; as He says,
"Your heavenly Father feedeth them. Are not ye of much greater value?"
Aug., Serm. in Mont., ii, 15: Ye are of more value, because a rational
animal, such as man is, is higher in the scale of nature than an
irrational, such as are the birds of the air.
Aug., City of God, xi, 16: Indeed a higher price is often given for a
horse than a slave, for a jewel than for a waiting maid, but this not
from reasonable valuation, but from the need of the person requiring,
or rather from his pleasure desiring it.
Pseudo-Chrys.: For God created all animals for man, but man for
himself; therefore by how much the more precious is the creation of
man, so much the greater is God's care for him. If then the birds
without toiling find food, shall man not find, to whom God has given
both knowledge of labour and hope of fruitfulness?
Jerome: There be some who, seeking to go beyond the limits of their
fathers, and to soar into the air, sink into the deep and are drowned.
These will have the birds of the air to mean the Angels, and the other
powers in the ministry of God, who without any care of their own are
fed by God's providence.
But if this be indeed as they would have it, how follows it, said to
men, "Are not ye of more worth than they?" It must be taken then in the
plain sense; If birds that today are, and tomorrow are not, be
nourished by God's providence, without thought or toil of their own,
how much more men to whom eternity is promised!
Hilary: It may be said, that under the name of birds, He exhorts us by
the example of the unclean spirits, to whom, without any trouble of
their own in seeking and collecting it, provision of life is given by
the power of the Eternal Wisdom. And to lead us to refer this to the
unclean spirits, He suitably adds, "Are not ye of much more value than
they?" Thus shewing the great interval between piety and wickedness.
Gloss., non occ.: He teaches us not only by the instance of the birds,
but adds a further proof, that to our being and life our own care is
not enough, but Divine Providence therein works; saying, "Which of you
by taking thought can add one cubit to his stature?"
Pseudo-Chrys.: For it is God who day by day works the growth of your
body, yourself not feeling it. If then the Providence of God works thus
daily in your very body, how shall that same Providence withhold from
working in necessaries of life? And if by taking thought you cannot add
the smallest part to your body, how shall you by taking thought be
altogether saved?
Aug., Serm. in Mont., ii, 15: Or it may be connected with what follows
it; as though He should say, It was not by our care that our body was
brought to its present stature; so that we may know that if we desired
to add one cubit to it, we should not be able. Leave then the care of
clothing that body to Him who made it to grow to its present stature.
Hilary: Otherwise; As by the example of the spirits He had fixed our
faith in the supply of food for our lives, so now by a decision of
common understanding He cuts off all anxiety about supply of clothing.
Seeing that He it is who shall raise in one perfect man every various
kind of body that ever drew breath, and is alone able to add one or two
or three cubits to each man's stature; surely in being anxious
concerning clothing, that is, concerning the appearance of our bodies,
we offer affront to Him who will add so much to each man's stature as
shall bring all to an equality.
Aug., City of God, book xxii, ch. 15: But if Christ rose again with the
same stature with which He died, it is impious to say that when the
time of the resurrection of all shall come, there shall be added to His
body a bigness that it had not at His own resurrection, (for He
appeared to His disciples with that body in which He had been known
among them,) such that He shall be equalled to the tallest among men.
If again we say that all men's bodies, whether tall or short, shall be
alike brought to the size and stature of the Lord's body, then much
will perish from many bodies, though He has declared that "not a hair
shall fall." It remains therefore that each be raised in his own
stature - that stature which he had in youth, if he died in old age; if
in childhood that stature to which he would have attained had he lived.
For the Apostle says not, To the measure of the stature,' but, "To the
measure of the full age of Christ." [Eph 4:13] For the bodies of the
dead shall rise in youth and maturity to which we know that Christ
attained. [ed. note: Hence the Roman Catholics teach that "men shall
rise at a perfect age, which is thirty three;" vid. Bp. Doyle's
Christian Doctrine.]
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28. "And why take ye thought for raiment? Consider the lilies of the
field, how they grow; they toil not, neither do they spin:
29. And yet I say unto you, That even Solomon in all his glory was not
arrayed like one of these.
30. Wherefore, if God so clothe the grass of the field, which today is,
and tomorrow is cast into the oven, shall He not much more clothe you,
O ye of little faith?"
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Chrys.: Hom., xxii: Having shewn that it is not right to be anxious
about food, He passes to that which is less; (for raiment is not so
necessary as food;) and asks, "And why are ye careful wherewith ye
shall be clothed?" He uses not here the instance of the birds, when He
might have drawn some to the point, as the peacock, or the swan, but
brings forward the lilies, saying, "Consider the lilies of the field."
He would prove in two things the abundant goodness of God; to wit, the
richness of the beauty with which they are clothed, and the mean value
of the things so clothed with it.
Aug., Serm. in Mont., ii, 15: The things instanced are not to be
allegorized so that we enquire what is denoted by the birds of the air,
or the lilies of the field; they are only examples to prove God's care
for the greater from His care for the less.
Pseudo-Chrys.: For lilies within a fixed time are formed into branches,
clothed in whiteness, and endowed with sweet odour, God conveying by an
unseen operation, what the earth had not given to the root. But in all
the same perfectness is observed, that they may not be thought to have
been formed by chance, but may be known to be ordered by God's
providence. When He says, "They toil not," He speaks for the comfort of
men; "Neither do they spin," for the women.
Chrys.: He forbids not labour but carefulness, both here and above when
He spoke of sowing.
Gloss, non occ.: And for the greater exaltation of God's providence in
those things that are beyond human industry, He adds, "I say unto you,
that Solomon in all his glory was not arrayed like one of these."
Jerome: For, in sooth, what regal purple, what silk, what web of divers
colours from the loom, may vie with flowers? What work of man has the
red blush of the rose? the pure white of the lily? How the Tyrian dye
yields to the violet, sight alone and not words can express.
Chrys.: As widely as truth differs from falsehood, so widely so our
clothes differ from flowers. If then Solomon, who was more eminent than
all other kings, was yet surpassed by flowers, how shall you exceed the
beauty of flowers by your garments? And Solomon was exceeded by the
flowers not once only, or twice, but throughout his whole reign; and
this is that He says, "In all his glory;" for no one day was he arrayed
as are the flowers.
Pseudo-Chrys.: Or the meaning may be, that Solomon though he toiled not
for his own raiment, yet he gave command for the making of it. But
where command is, there is often found both offence of them that
minister, and wrath of him that commands. When then any are without
these things, then they are arrayed as are the lilies.
Hilary: Or; By the lilies are to be understood the eminences of the
heavenly Angels, to whom a surpassing radiance of whiteness is
communicated by God. "They toil not, neither do they spin," because the
angelic powers received in the very first allotment of their existence
such a nature, that as they were made so they should ever continue to
be; and when in the resurrection men shall be like unto Angels, He
would have them look for a covering of angelic glory by this example of
angelic excellence.
Pseudo-Chrys.: If God then thus provides for the flowers of the earth
which only spring up, that they may be seen and die, shall He overlook
men whom He has created not to be seen for a time, but that they should
be for ever?
Jerome: Tomorrow in Scripture is put for time future in general. Jacob
says, "So shall my righteousness answer for me tomorrow." [Gen 30:33]
And in the phantasm of Samuel, the Pythoness says to Saul, "Tomorrow
shalt thou be with me." [1 Sam 28:19]
Gloss: Some copies have "into the fire," or, "into an heap," which has
the appearance of an oven.
Chrys.: He calls them no more lilies, but "the grass of the field," to
shew their small worth; and adds moreover another cause of their small
value; "which today is." And He said not, "and tomorrow is not," but
what is yet greater fall, "is cast into the oven." In that He says "How
much more you," is implicitly conveyed the dignity of the human race,
as though He had said, You to whom He has given a soul, for whom He has
contrived a body, to whom He has sent Prophets and gave His
Only-begotten Son.
Gloss: He says, "of little faith," for that faith is little which is
not sure of even the least things.
Hilary: Or, under the signification of grass the Gentiles are pointed
to. If then an eternal existence is only therefore granted to the
Gentiles, that they may soon be handed over to the judgment fires; how
impious it is that the saints should doubt of attaining to eternal
glory, when the wicked have eternity bestowed on them for their
punishment.
Remig.: Spiritually, by the birds of the air are meant the Saints who
are born again in the water of holy Baptism; [ed. note: Vid. the
Breviary Hymn, Magnae Deus Potentiae] and by devotion raise themselves
above the earth and seek the skies. The Apostles are said to be of more
value than these, because they are the heads of the Saints.
By the lilies also may be understood the Saints, who without the toil
of legal ceremonies pleased God by faith alone; of whom it is said, "My
Beloved, who feedeth among the lilies." [Cant 2:16] Holy Church also is
understood by the lilies, because of the whiteness of its faith, and
the odour of its good conversation, of which it is said in the same
place, "As the lily among the thorns."
By the grass are denoted the unbelievers, of whom it is said, "The
grass hath dried up, and the flowers thereof faded." [Isa 40:7]
By the oven eternal damnation; so that the sense be, If God bestows
temporal goods on the unbelievers, how much more shall He bestow on you
eternal goods!
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31. "Therefore take no thought, saying, What shall we eat? or, What
shall we drink? or, Wherewithal shall we be clothed?
32. (For after all these things do the Gentiles seek:) for your
heavenly Father knoweth that ye have need of all these things.
33. But seek ye first the kingdom of God, and His righteousness; and
all these things shall be added unto you."
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Gloss, non occ.: Having thus expressly cut off all anxiety concerning
food and raiment, by an argument drawn from observation of the inferior
creation, He follows it up by a further prohibition; "Be not ye
therefore careful, saying, What shall we eat, what shall we drink, or
wherewithal shall we be clothed?"
Remig.: The Lord repeated this, that He might shew how highly necessary
this precept is, and that He might inculcate it more strongly on our
hearts.
Rabanus: It should be observed that He does not say, Do not ye seek, or
be thoughtful for, food drink, and raiment, but "what ye shall eat,
what ye shall drink, or wherewithal ye shall be clothed." Wherein they
seem to me to be convicted, who, using themselves the usual food and
clothing, require of those with whom they live either greater
sumptuousness, or greater austerity in both.
Gloss, non occ.: There is also a further needless solicitude wherein
men sin, when they lay by of produce or money more than necessity
requires, and leaving spiritual things, are intent on these things, as
though despairing of the goodness of God; this is what is forbidden;
"for after all these things do the Gentiles seek."
Pseudo-Chrys.: Since their belief is that it is Fortune and not
Providence that has place in human affairs, and think not that their
lives are directed by God's counsel, but follow the uncertain chance,
they accordingly fear and despair, as having none to guide them. But he
who believes that he is guided by God's counsel, entrusts his provision
of food to God's hand; as it follows, "for your Father knoweth that ye
have need of these things."
Chrys.: He said not God knoweth,' but, "Your Father knoweth," in order
to lead them to higher hope; for if He be their Father, He will not
endure to forget his children, since not even human fathers could do
so. He says, "That ye have need of all these things," in order that for
that very reason, because they are necessary, ye may the more lay aside
all anxiety. For he who denies his son bare necessaries, after what
fashion is he a father? But for superfluities they have no right to
look with the like confidence.
Aug., De Trin., xv, 13: God did not gain this knowledge at any certain
time, but before all time, without beginning of knowledge, foreknew
that the things of the world would be, and among others, both what and
when we should ask of Him.
Aug., City of God, xii, 18: As to what some say that these things are
so many that they cannot be compassed by the knowledge of God; they
ought with like reason to maintain further that God cannot know all
numbers which are certainly infinite. But infinity of number is not
beyond the compass of His understanding, who is Himself infinite.
Therefore if whatever is compassed by knowledge, is bounded by the
compass of him that has the knowledge, then is all infinity in a
certain unspeakable way bounded by God, because it is not
incomprehensible by His knowledge.
Nemesius, De Nat. Hom., 42: That there is a Providence, is shewn by
such signs as the following; The continuance of all things, of those
things especially which are in a state of decay and reproduction, and
the place and order of all things that exist is ever preserved in one
and the same state; and how could this be done unless by some presiding
power? But some affirm that God does indeed care for the general
continuance of all things in the universe, and provides for this, but
that all particular events depend on contingency.
Now there are but three reasons that can be alleged for God exercising
no providence of particular events; either God is ignorant that it is
good to have knowledge of particular things; or He is unwilling; or He
is unable. But ignorance is altogether alien from blessed substance;
for how shall God not know what every wise man knows, that if
particulars were destroyed, the whole would be destroyed? But nothing
prevents all individuals from perishing; when no power watches over
them. If again, He be unwilling, this must be from one of two reasons;
inactivity, or the meanness of the occupation. But inactivity is
produced by two things; either we are drawn aside by some pleasure, or
hindered by some fear, neither of which can be piously supposed of God.
If they affirm that it would be unbecoming, for that it is beneath such
blessedness to stoop to things so trifling, how is it not inconsistent
that a workman overseeing the whole of any machine, leaves no part
however insignificant without attention, knowing the whole is but made
up of the parts, and thus pronounce God the Creator of all things to be
less wise than craftsmen? But if it be that He is unable, then is He
unable to bestow benefits on us. But if we are unable to comprehend the
manner of special Providence, we have not therefore any right to deny
its operation; we might as well say that, because we did not know the
number of mankind, therefore there were no men.
Pseudo-Chrys.: Thus then let him who believes himself to be under the
rule of God's counsel, commit his provision into God's hand; but let
him meditate of good and evil, which if he do not, he will neither shun
the evil, nor lay hold of the good.
Therefore it is added, "Seek ye first the kingdom of God, and his
righteousness." The kingdom of God is the reward of good works; His
righteousness is the way of piety by which we go to that kingdom. If
then you consider how great is the glory of the Saints, you will either
through fear of punishment depart from evil, or through desire of glory
hasten to good. And if you consider that is the righteousness of God,
what He loves, and what He hates, the righteousness itself will shew
you His ways, as it attends on those that love it. And the account we
shall have to render is not whether we have been poor or rich, but
whether we have done well or ill, which is in our own power.
Gloss., interlin.: Or, He says "his righteousness," as though He were
to say, Ye are made righteous through Him, and not through yourselves.'
Pseudo-Chrys.: The earth for man's sin is accursed that it should not
put forth fruit, according to that in Genesis, "Cursed is the ground in
thy works;" [Gen 3:17] but when we do well, then it is blessed. Seek
righteousness therefore, and thou shalt not lack food. Wherefore it
follows, "and all these things shall be added unto you."
Aug., Serm. in Mont., ii, 16: To wit, these temporal goods which are
thus manifestly shewn not to be such goods as those goods of ours for
the sake of which we ought to do well; and yet they are necessary. The
kingdom of God and His righteousness is our good which we ought to make
our end.
But since in order to attain this end we are militant in this life,
which may not be lived without supply of these necessaries, He
promises, "These things shall be added unto you." That He says,
"first," implies that these are to be sought second not in time, but in
value; the one is our good, the other necessary to us.
For example, we ought not to preach that we may eat, for so we should
hold the Gospel as of less value than our food; but we should therefore
eat that we may preach the Gospel. But if we "seek first the kingdom of
God and his righteousness," that is, set this before all other things,
and seek other things for the sake of this, we ought not to be anxious
lest we should lack necessaries; and therefore He says, "All these
things shall be added unto you;" that is, of course, without being an
hindrance to you: that you may not in seeking them be turned away from
the other, and thus set two ends before you.
Chrys.: And He said not, Shall be given, but, "Shall be added," that
you may learn that the things that are now, are nought to the greatness
of the things that shall be.
Aug., Serm. in Mont., ii, 17: But when we read that the Apostle
suffered hunger and thirst, let us not think that God's promises failed
him; for these things are rather aids. That Physician to whom we have
entirely entrusted ourselves, knows when He will give and when He will
withhold, as He judges most for our advantage. So that should these
things ever be lacking to us, (as God to exercise us often permits,) it
will not weaken our fixed purpose, but rather confirm it when wavering.
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34. "Take therefore no thought for the morrow: for the morrow shall
take thought for the things of itself. Sufficient unto the day is the
evil thereof."
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Gloss., ap. Anselm: Having forbid anxiety for the things of the day, He
now forbids anxiety for future things, such a fruitless care as
proceeds from the fault of men, in these words, "Be not ye anxious
about the morrow."
Jerome: Tomorrow in Scripture signifies time future, as Jacob in
Genesis says, "Tomorrow shall my righteousness hear me." [Gen 35:33]
And in the phantasm of Samuel the Pythoness says to Saul, "Tomorrow
shalt thou be with me." [1 Sam 28:19]
He yields therefore unto them that they should care for things present,
though He forbids them to take thought for things to come. For
sufficient for us is the thought of time present; let us leave to God
the future which is uncertain. And this is that He says, "The morrow
shall be anxious for itself;" that is, it shall bring its own anxiety
with it. "For sufficient for the day is the evil thereof." By evil He
means here not that which is contrary to virtue, but toil, and
affliction, and the hardships of life.
Chrys.: Nothing brings so much pain to the spirit as anxiety and cark.
That He says, "The morrow shall be anxious for itself," comes of desire
to make more plain what He speaks; to that end employing a prosopopeia
of time, after the practice of many in speaking to the rude populace;
to impress them the more, He brings in the day itself complaining of
its too heavy cares. Has not every day a burden enough of its own, in
its own cares? why then do you add to them by laying on those that
belong to another day?
Pseudo-Chrys.: Otherwise; By "today" are signified such things as are
needful for us in this present life; "Tomorrow" denotes those things
that are superfluous. "Be not ye therefore anxious for the morrow,"
thus means, Seek not to have aught beyond that which is necessary for
your daily life, for that which is over and above, i.e. Tomorrow, shall
care for itself.
"Tomorrow shall be anxious for itself," is as much as to say, when you
have heaped up superfluities, they shall care for themselves, you shall
not enjoy them, but they shall find many lords who shall care for them.
Why then should you be anxious about those things, the property of
which you must part with?
"Sufficient for the day is its own evil," as much as to say, The toil
you undergo for necessaries is enough, do not toil for things
superfluous.
Aug.: Or otherwise; Tomorrow is said only of time where future succeeds
to past. When then we work any good work, we think not of earthly but
of heavenly things. "The morrow shall be anxious for itself," that is,
Take food and the like, when you ought to take it, that is when
necessity begins to call for it.
"For sufficient for the day is its own evil," that is, it is enough
that necessity shall compel to take these things; He calls it "evil,"
because it is penal, inasmuch as it pertains to our mortality, which we
earned by sinning. To this necessity then of worldly punishment, add
not further weight, that you may not only fulfil it, but may even so
fulfil it as to shew yourself God's soldier.
But herein we must be careful, that, when we see any servant of God
endeavouring to provide necessaries either for himself, or those
committed to his care, we do not straight judge him to sin against this
command of the Lord in being anxious for the morrow. For the Lord
Himself, to whom Angels ministered, thought good to carry a bag for
example sake. And in the Acts of the Apostles it is written, that food
necessary for life was provided for future time, at a time when famine
threatened. What the Lord condemns therefore, is not the provision of
these things after the manner of men, but if a man because of these
things does not fight as God's soldier.
Hilary: This is further comprehended under the full meaning of the
Divine words. We are commanded not to be careful about the future,
because sufficient for our life is the evil of the days wherein we
live, that is to say, the sins, that all our thought and pains be
occupied in cleansing this away. And if our care be slack, yet will the
future be careful for itself, in that there is held out to us a harvest
of eternal love to be provided by God.
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Chapter 7
1. "Judge not, that ye be not judged.
2. For with what judgment ye judge, ye shall be judged: and with what
measure ye mete, it shall be measured to you again."
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Aug.: Since when these temporal things are provided beforehand against
the future, it is uncertain with what purpose it is done, as it may be
with a single or double mind, He opportunely subjoins, "Judge not."
Pseudo-Chrys.: Otherwise; He has drawn out thus far the consequences of
his injunctions of almsgiving; He now takes up those respecting prayer.
And this doctrine is in a sort of continuation of that of the prayer;
as though it should run, "Forgive us our debts," and then should
follow, "Judge not, that ye be not judged."
Jerome: But if He forbids us to judge, how then does Paul judge the
Corinthian who had committed uncleanness? Or Peter convict Ananias and
Sapphira of falsehood?
Pseudo-Chrys.: But some explain this place after a sense, as though the
Lord did not herein forbid Christians to reprove others out of good
will, but only intended that Christians should not despise Christians
by making a show of their own righteousness, hating others often on
suspicion alone, condemning them, and pursuing private grudges under
the show of piety.
Chrys.: Wherefore He does not say, Do not cause a sinner to cease,' but
do not judge; that is, be not a bitter judge; correct him indeed, but
not as an enemy seeking revenge, but as a physician applying a remedy.
Pseudo-Chrys.: But that not even thus should Christians correct
Christians is shewn by that expression, "Judge not."
But if they do not thus correct, shall they therefore obtain
forgiveness of their sins, because it is said, "and ye shall not be
judged?" For who obtains forgiveness of a former sin, by not adding
another thereto? This we have said, desiring to shew that this is not
here spoken concerning not judging our neighbour who shall sin against
God, but who may sin against ourselves. For whoso does not judge his
neighbour who has sinned against him, him shall not God judge for his
sin, but will forgive him his debt even as he forgave.
Chrys.: Otherwise; He does not forbid us to judge all sin absolutely,
but lays this prohibition on such as are themselves full of great
evils, and judge others for very small evils. In like manner Paul does
not absolutely forbid to judge those that sin, but finds fault with
disciples that judged their teacher, and instructs us not to judge
those that are above us.
Hilary: Otherwise; He forbids us to judge God touching His promises;
for as judgements among men are founded on things uncertain, so this
judgment against God is drawn from somewhat that is doubtful. And He
therefore would have us put away the custom from us altogether; for it
is not here as in other cases where it is sin to have given a false
judgment; but here we have begun to sin if we have pronounced any
judgment at all.
Aug., Serm. in Mont., ii, 18: I suppose the command here to be no other
than that we should always put the best interpretation on such actions
as seem doubtful with what mind they were done. But concerning such as
cannot be done with good purpose, as adulteries, blasphemies, and the
like, He permits us to judge; but of indifferent actions which admit of
being done with either good or bad purpose, it is rash to judge, but
especially so to condemn.
There are two cases in which we should be particularly on our guard
against hasty judgments, when it does not appear with what mind the
action was done; and when it does not yet appear, what sort of man any
one may turn out, who now seems either good or bad. Wherefore he should
neither blame those things of which we know with what mind they are
done, nor so blame those things which are manifest, as though we
despaired of recovery.
Here one may think there is difficulty is what follows, "With what
judgment ye judge ye shall be judged." If we judge a hasty judgment,
will God also judge us with the like? Or if we have measured with a
false measure, is there with God a false measure whence it may be
measured to us again? For by measure I suppose is here meant judgment.
Surely this is only said, that the haste in which you punish another
shall be itself your punishment. For injustice often does no harm to
him who suffers the wrong; but must always hurt him who does the wrong.
Aug., City of God, xxi, 11: Some say, How is it true that Christ says,
"And with what measure ye shall mete it shall be measured to you
again," if temporal sin is to be punished by eternal suffering? They do
not observe that it is not said "the same measure," because of the
equal space of time, but because of the equal retribution - namely,
that he who has done evil should suffer evil, though even in that sense
it might be said of that of which the Lord spoke here, namely of
judgments and condemnations. Accordingly, he that judges and condemns
unjustly, if he is judged and condemned, justly receives in the same
measure though not the same thing that he gave; by judgment he did what
was unjust, by judgment he suffers what is just.
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3. "And why beholdest thou the mote that is in thy brother's eye, but
considerest not the beam that is in thine own eye?
4. Or how wilt thou say to thy brother, Let me pull out the mote out of
thine eye; and, behold, a beam is in thine own eye?
5. Thou hypocrite, first cast out the beam out of thine own eye; and
then shalt thou see clearly to cast out the mote out of thy brother's
eye."
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Aug., Serm. in Mont., ii, 18: The Lord having admonished us concerning
hasty and unjust judgment; and because that they are most given to rash
judgment, who judge concerning things uncertain; and they most readily
find fault, who love rather to speak evil and to condemn than to cure
and to correct; a fault that spring either from pride or jealousy -
therefore He subjoins, "Why seest thou the mote in thy brother's eye,
and seest not the beam in thy own eye?"
Jerome: He speaks of such as though themselves guilty of mortal sin, do
not forgive a trivial fault in their brother.
Aug.: As if he perhaps have sinned in anger, and you correct him with
settled hate. For as great as is the difference between a beam and a
mote, so great is the difference between anger and hatred. For hatred
is anger become inveterate. It may be if you are angry with a man that
you would have him amend, not so if you hate him.
Chrys.: Many do this, if they see a Monk having a superfluous garment,
or a plentiful meal, they break out into bitter accusation, though
themselves daily seize and devour, and suffer from excess of drinking.
Pseudo-Chrys.: Otherwise; This is spoken to the doctors. For every sin
is either a great or a small sin according to the character of the
sinner. If he is a laic, it is small and a mote in comparison of the
sin of a priest, which is the beam.
Hilary: Otherwise; The sin against the Holy Spirit is to take from God
power which has influences, and from Christ substance which is of
eternity, through whom as God came to man, so shall man likewise come
to God. As much greater then as is the beam than the mote, so much
greater is the sin against the Holy Spirit than all other sins. As when
unbelievers object to others carnal sins, and secrete in themselves the
burden of that sin, to wit, that they trust not the promises of God,
their minds being blinded as their eye might be by a beam.
Pseudo-Chrys.: That is, with what face can you charge your brother with
sin, when yourself are living in the same or a yet greater sin?
Aug., Serm. in Mont., ii, 19: When then we are brought under the
necessity of finding fault with any, let us first consider whether the
sin be such as we have never had; secondly that we are yet men, and may
fall into it; then, whether it be one that we have had, and are now
without, and then let our common frailty come into our mind, that pity
and not hate may go before correction. Should we find ourselves in the
same fault, let us not reprove, but groan with the offender, and invite
him to struggle with us. Seldom indeed and in cases of great necessity
is reproof to be employed; and then only that the Lord may be served
and not ourselves.
Pseudo-Chrys.: Otherwise; "How sayest thou to thy brother;" that is,
with what purpose? From charity, that you may save your neighbour?
Surely not, for you would first save yourself. You desire therefore not
to heal others, but by good doctrine to cover bad life, and to gain
praise of learning from men, not the reward of edifying from God, and
you are a hypocrite; as it follows, "Thou hypocrite, cast first the
beam out of thine own eye."
Aug., Serm. in Mont., ii, 19: For to reprove sin is the duty of the
good, which when the bad do, they act a part, dissembling their own
character, and assuming one that does not belong to them.
Chrys.: And it is to be noted, that whenever He intends to denounce any
great sin, He begins with an epithet of reproach, as below, "Thou
wicked servant, I forgave thee all that debt;" [Matt 18:32] and so
here, "Thou hypocrite, cast out first." For each one knows better the
things of himself than the things of others, and sees more the things
that be great, then the things that be lesser, and loves himself more
than his neighbour.
Therefore He bids him who is chargeable with many sins, not to be a
harsh judge of another's faults, especially if they be small. Herein
not forbidding to arraign and correct; but forbidding to make light of
our own sins, and magnify those of others. For it behoves you first
diligently to examine how great may be your own sins, and then try
those of your neighbour; whence it follows, "and then shalt thou see
clearly to cast the mote out of thy brother's eye."
Aug.: For having removed from our own eye the beam of envy, of malice,
or hypocrisy, we shall see clearly to cast the beam out of our
brother's eye.
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6. "Give not that which is holy unto the dogs, neither cast ye your
pearls before swine, lest they trample them under their feet, and turn
again and rend you."
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Aug.: Because the simplicity to which He had been directing in the
foregoing precepts might lead some wrongly to conclude that it was
equally wrong to hide the truth as to utter what was false, He well
adds, "Give not that which is holy to the dogs, and cast not your
pearls before swine."
Pseudo-Chrys.: Otherwise; The Lord had commanded us to love our
enemies, and to do good to those that sin against us. That from this
Priests might not think themselves obliged to communicate also the
things of God to such, He checked any such thought saying, "Give not
that which is holy to the dogs;" as much as to say, I have bid you love
your enemies, and do them good out of your temporal goods, but not out
of My spiritual goods, without distinction. For they are your brethren
by nature but not by faith, and God gives the good things of this life
equally to the worthy and the unworthy, but not so spiritual graces.
Aug., Serm. in Mont., ii, 20: Let us see now what is the holy thing,
what are the dogs, what the pearls, what the swine? The holy thing is
all that it were impiety to corrupt; a sin which may be committed by
the will, though the thing itself be undone. The pearls are all
spiritual things that are to be highly esteemed. Thus though one and
the same thing may be called both the holy thing and a pearl, yet it is
called holy because it is not to be corrupted; and called a pearl
because it is not be contemned.
Pseudo-Chrys.: Otherwise; "That which is holy" denotes baptism, the
grace of Christ's body, and the like; but the mysteries of the truth
are intended by the pearls. For as pearls are inclosed in shells, and
such in the deeps of the sea, so the divine mysteries inclosed in words
are lodged in the deep meaning of Holy Scripture.
Chrys.: And to those that are right-minded and have understanding, when
revealed they appear good; but to those without understanding, they
seem to be more deserving reverence because they are not understood.
Aug.: The dogs are those that assault the truth; the swine we may not
unsuitably take for those that despise the truth. Therefore because
dogs leap forth to rend in pieces, and what they rend, suffer not to
continue whole, He said, "Give not that which is holy to the dogs;"
because they strive to the utmost of their power to destroy the truth.
The swine though they do not assault by biting as dogs, yet do they
defile by trampling upon, and therefore He said, "Cast not your pearls
before swine."
Rabanus: Or; The dogs are returned to their vomit; the swine not yet
returned, but wallowing in the mire of vices.
Pseudo-Chrys.: Otherwise; The dog and the swine are unclean animals;
the dog indeed in every respect, as he neither chews the cud, nor
divides the hoof; but swine in one respect only, seeing they divide the
hoof, though they do not chew the cud. Hence I think that we are to
understand by the dog, the Gentiles who are altogether unclean, both in
their life, and in their faith; but by the swine are to be understood
heretics, because they seem to call upon the name of the Lord.
"Give not therefore that which is holy to the dogs," for that baptism
and the other sacraments are not to be given but to them that have the
faith. In like manner the mysteries of the truth, that is, the pearls,
are not to be given but to such as desire the truth and live with human
reason. If then you cast them to the swine, that is, to such as are
grovelling in impurity of life, they do not understand their
preciousness, but value them like to other worldly fables, and tread
them under foot with their carnal life.
Aug.: That which is despised is said to be trodden under foot: hence it
is said, "Lest perchance they tread them under foot."
Gloss. interlin.: He says, "Lest perchance," because it may be that
they will wisely turn from their uncleanness. [ed. note: the gloss. has
guia non possunt.']
Aug.: That which follows, "Turn again and rend you," He means not the
pearls themselves, for these they tread under foot, and when they turn
again that they may hear something further, then they rend him by whom
the pearls on which they had trode had been cast. For you will not
easily find what will please him who has despised things god by great
toil. Whoever then undertake to teach such, I see not how they shall
not be trode upon and rent by those they teach.
Pseudo-Chrys.: Or; The swine not only trample upon the pearls by their
carnal life, but after a little they turn, and by disobedience rend
those who offend them. Yea often when offended they bring false
accusation against them as sowers of new dogmas. The dogs also having
trode upon holy things by their impure actions, by their disputings
rend the preacher of truth.
Chrys.: Well is that said, "Lest they turn;" for they feign meekness
that they may learn; and when they have learned, they attack.
Pseudo-Chrys.: With good reason He forbade pearls to be given to swine.
For if they are not to be set before swine that are the less unclean,
how much more are they to be withhold from dogs that are so much more
unclean. But respecting the giving that which is holy, we cannot hold
the same opinion; seeing we often give the benediction to Christians
who live as the brutes; and that not because they deserve to receive
it, but lest perchance being more grievously offended they should
perish utterly.
Aug.: We must be careful therefore not to explain ought to him who does
not receive it; for men the rather seek that which is hidden than that
which is opened. He either attacks from ferocity as a dog, or overlooks
from stupidity as swine.
But it does not follow that if the truth be kept hid, falsehood is
uttered. The Lord Himself who never spoke falsely, yet sometimes
concealed the truth, as in that, "I have yet many things to say unto
you, the which ye are not now able to bear." [John 16:12] But if any is
unable to receive these things because of his filthiness, we must first
cleanse him as far as lays in our power either by word or deed.
But in that the Lord is found to have said some things which many who
heard Him did not receive, but either rejected or contemned them, we
are not to think that therein He gave the holy thing to the dogs, or
cast His pearls before swine. He gave to those who were able to
receive, and who were in the company, whom it was not fit should be
neglected for the uncleanness of the rest. And though those who tempted
Him might perish in those answers which He gave to them, yet those who
could receive them by occasion of these inquiries heard many useful
things.
He therefore who knows what should be answered ought to make answer,
for their sakes at least who might fall into despair should they think
that the question proposed is one that cannot be answered. But this
only in the case of such matters as pertain to instruction of
salvation; of things superfluous or harmful nothing should be said; but
it should then be explained for what reason we ought not to make answer
in such points to the enquirer.
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7. "Ask, and it shall be given you; seek, and ye shall find; knock, and
it shall be opened unto you:
8. For every one that asketh receiveth; and he that seeketh findeth;
and to him that knocketh it shall be opened.
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Jerome: Having before forbidden us to pray for things of the flesh, He
now shews what we ought to ask, saying, "Ask, and it shall be given
you."
Aug.: Otherwise; when He commanded not to give the holy thing to dogs,
and not to cast pearls before swine, the hearer conscious of his own
ignorance might say, Why do you thus bid me not give the holy thing to
dogs, when as yet I see not that I have any holy thing
He therefore adds in good season, "Ask, and ye shall receive."
Pseudo-Chrys.: Otherwise; Having given them some commands for the
sanctification of prayer, saying, "Judge not," He adds accordingly,
"Ask, and it shall be given unto you," as though He were to say, If ye
observe this mercy towards your enemies, whatever seems to your shut,
"knock, and it shall be opened to you."
Ask therefore in prayer, praying day and night; seek with care and
toil; for neither by toiling only in the Scriptures do we gain
knowledge without God's grace, nor do we attain to grace without study,
lest the gift of God should be bestowed on the careless. But knock with
prayer, and fasting, and alms. For as one who knocks at a door, not
only cries out with his voice, but strikes with his hand, so he who
does good works, knocks with his works.
But you will say, this is what I pray that I may know and do, how then
can I do it, before I receive? Do what you can that you may become able
to do more, and keep what you know that you may come to know more.
Or otherwise; having above commanded all men to love their enemies, and
after enjoined that we should not under pretext of love give holy
things to dogs; He here gives good counsel, that they should pray God
for them, and it shall be granted them; let them seek out those that
are lost in sins, and they shall find them; let them knock at those who
are shut up in errors, and God shall open to them that their word may
have access to their souls.
Or otherwise; Since the precepts given above were beyond the reach of
human virtue, He sends them to God to whose grace nothing is
impossible, saying, "Ask, and it shall be given you," that what cannot
be performed by men may be fulfilled through the grace of God. For when
God furnished the other animals with swift foot, or swift wing, with
claws, teeth, or horns, He so made man that He Himself should be man's
only strength [margin note: virtus, see Ps. 18:1] that forced by reason
of his own weakness he might always have need of his Lord.
Gloss. ord.: We ask with faith, we seek with hope, we knock with love.
You must first ask that you may have; after that seek that you may
find; and lastly, observe what you have found that you may enter in.
Aug., Serm. in Mont., ii, 21: Asking, is that we may get healthiness of
soul that we may be able to fulfil the things commanded us; seeking,
pertains to the discovery of the truth. But when any has found the true
way, he will then come into actual possession, which however is only
opened to him that knocks.
Aug., Retract., i, 19: How these three differ from one another, I have
thought good to unfold with this travail; but it were better to refer
them all to instant prayer; wherefore He afterwards concludes, saying,
"He will give good things to them that ask him."
Chrys.: And in that He adds "seek," and "knock," HE bids us ask with
much importunateness and strength. For one who seeks, casts forth all
other things from his mind, and is turned to that thing singly which he
seeks; and he that knocks comes with vehemence and warm soul.
Pseudo-Chrys.: He had said, "Ask, and ye shall receive;" which sinners
hearing might perchance say, The Lord herein exhorts them that are
worthy, but we are unworthy. Therefore He repeats it that He may
commend the mercy of God to the righteous as well as to sinners; and
therefore declares that "every one that asketh receiveth;" that is,
whether he be righteous or a sinner, let him not hesitate to ask; that
it may be fully seen that none is neglected but he who hesitates to ask
of God. For it is not credible that God should enjoin on men that work
of piety which is displayed is doing good to our enemies, and should
not Himself (being good) act so.
Aug., Tract. in Joan. 44, 13: Wherefore God hears sinners; for if He do
not hear sinners, the Publican said in vain, "Lord, be merciful to me a
sinner;" [Luke 18:13] and by that confession merited justification.
Aug., Prosper, Sent. 212: He who in faith offers supplication to God
for the necessities of this life is heard mercifully, and not heard
mercifully. For the physician knows better than the sick man what is
good for his sickness. But if he asks that which God both promises and
commands, his prayer shall be granted, for love shall receive what
truth provides.
Aug., Ep. 31, 1: But the Lord is good, who often gives us not what we
would, that He may give us what we should rather prefer.
Aug., Serm. in Mont., ii, 21: There is need moreover of perseverance,
that we may receive what we ask for.
Aug., Serm. 61. 5: In that God sometimes delays His gifts, He but
recommends, and does not deny them. For that which is long looked for
is sweeter when obtained; but that is held cheap, which comes at once.
Ask then and seek things righteous. For by asking and seeking grows the
appetite of taking. God reserves for you those things which He is not
willing to give you at once, that you may learn greatly to desire great
things. Therefore we ought always to pray and not to fail.
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9. "Or what man is there of you, whom if his son ask bread, will he
give him a stone?
10. Or if he ask a fish, will he give him a serpent?
11. If ye then, being evil, know how to give good gifts unto your
children, how much more shall your Father which is in heaven give good
things to them that ask him?"
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Aug., Serm. in Mont., ii, 21: As above He had cited the birds of the
air and the lilies of the field, that our hopes may rise from the less
to the greater; so also does He in this place, when He says, "Or what
man among you?"
Pseudo-Chrys.: Lest perchance any one considering how great is the
difference between God and man, and weighing his own sins should
despair of obtaining, and so never take in hand to ask; therefore He
proposes a comparison of the relation between father and son; that
should we despair because of our sins, we may hope because of God's
fatherly goodness.
Chrys.: There are two things behoveful for one that prays; that he ask
earnestly; and that he ask such things as he ought to ask. And those
are spiritual things; as Solomon, because he asked such things as were
right, received speedily.
Pseudo-Chrys.: And what are the things that we ought to ask, he shews
under the likeness of a loaf, and a fish. The loaf is the word
concerning the knowledge of God the Father. The stone is all falsehood
that has a stumbling-block of offence to the soul.
Remig.: By the fish we may understand the word concerning Christ, by
the serpent the Devil himself.
Or by the loaf may be understood spiritual doctrine; by the stone
ignorance; by the fish the water of Holy Baptism; by the serpent the
wiles of the Devil, or unbelief.
Rabanus: Or; bread which is the common food signifies charity, without
which the other virtues are of no avail. The fish signifies faith,
which is born of the water of baptism, is tossed in the midst of the
waves of this life and yet lives. Luke adds a third thing, "an egg,"
[Luke 11:12] which signifies hope; for an egg is the hope of the
animal. To charity, He opposes "a stone," that is, the hardness of
hatred; to faith, "a serpent," that is, the venom of treachery; to
hope, "a scorpion," that is, despair, which stings backward, as the
scorpion.
Remig.: The sense therefore is: we need not fear that should we ask of
God our Father bread, that is doctrine or love, He will give us a
stone; that is, that He will suffer our heart to be contracted either
by the frost of hatred or by hardness of soul; or that when we ask for
faith, He will suffer us to die of the poison of unbelief.
Thence it follows, "If then ye being evil."
Chrys.: This He said not detracting from human nature, nor confessing
the whole human race to be evil; but He calls paternal love "evil" when
compared with His own goodness. Such is the superabundance of His love
towards men.
Pseudo-Chrys.: Because in comparison of God who is preeminently good,
all men seem to be evil, as all light shews dark when compared with the
sun.
Jerome: Or perhaps he called the Apostles evil, in their person
condemning the whole human race, whose heart is set to evil from his
infancy, as we read in Genesis. Nor is it any wonder that He should
call this generation, "evil," as the Apostle also speaks, "Seeing the
days are evil."
Aug.: Or He calls "evil" those who are lovers of this age; [margin
note: Eph 5:16] whence also the good things which they give are to be
called good according to their sense who esteem them as good; nay, even
in the nature of things they are goods, that is, temporal goods, and
such as pertain to this weak life.
Aug., Serm., 61, 3: For that good thing which makes men good is God.
Gold and silver are good things not as making you good, but as with
them you may do good. If then we be evil, yet as having a Father who is
good let us not remain ever evil.
Aug., Serm. in Mont., ii, 21: If then we being evil, know how to give
that which is asked of us, how much more is it to be hoped that God
will give us good things when we ask Him?
Pseudo-Chrys.: He says "good things," because God does not give all
things to them that ask Him, but only good things.
Gloss. ord.: For from God we receive only such things as are good, of
what kind soever they may seem to us when we receive them; for all
things work together for good to His beloved.
Remig.: And be it known that where Matthew says, "He shall give good
things," Luke has, "shall give his Holy Spirit." [Luke 11:13] But this
ought not to seem contrary, because all the good things which man
receives from God, are given by the grace of the Holy Spirit.
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12. "Therefore all things whatsoever ye would that men should do to
you, do ye even so to them: for this is the Law and the Prophets."
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Aug.: Firmness and strength of walking by the way of wisdom in good
habits is thus set before us, by which men are brought to purity and
simplicity of heart; concerning which having spoken a long time, He
thus concludes, "All things whatsoever ye would, &c." For there is no
man who would that another should act towards him with a double heart.
Pseudo-Chrys.: Otherwise; He had above commanded us in order to
sanctify our prayers that men should not judge those who sin against
them. Then breaking the thread of his discourse He had introduced
various other matters, wherefore now when He returns to the command
with which He had begun, He says, "All things whatsoever ye would, &c."
That is; I not only command that ye judge not, but "All things
whatsoever ye would that men should do unto you, do ye unto them;" and
then you will be able to pray so as to obtain.
Gloss. ord.: Otherwise; The Holy Spirit is the distributor of all
spiritual goods, that the deeds of charity may be fulfilled; whence He
adds, "All things therefore, &c."
Chrys.: Otherwise; The Lord desires to teach that men ought to seek aid
from above, but at the same time to contribute what lays in their
power; wherefore when He had said, "Ask, seek, and knock," He proceeds
to teach openly that men should be at pains for themselves, adding,
"Whatsoever ye would &c."
Aug., Serm., 61. 7: Otherwise; The Lord had promised that He would give
good things to them that ask Him. But that He may own his petitioners,
let us also own ours. For they that beg are in every thing, save having
of substance, equal to those of whom they beg. What face can you have
of making request to your God, when you do not acknowledge your equal?
This is said in Proverbs, "Whoso stoppeth his ear to the cry of the
poor, he shall cry and shall not be heard." [Prov 21:13] What we ought
to bestow on our neighbour when he asks of us, that we ourselves may be
heard of God, we may judge by what we would have others bestow upon us;
therefore He says, "All things whatsoever ye would."
Chrys.: He says not, "All things whatsoever," simply, but "All things
therefore," as though He should say, If ye will be heard, besides those
things which I have now said to you, do this also. And He said not,
Whatsoever you would have done for you by God, do that for your
neighbour; lest you should say, But how can I? but He says, Whatsoever
you would have done to you by your fellow-servant, do that also to your
neighbour.
Aug., Serm. in Mont., ii, 22: Some Latin copies add here, "good
things," [ed. note: So also S. Cyprian de Orat. (Tr. vii. 18. fin.) and
the Latin MSS.] which I suppose was inserted to make the sense more
plain. For it occurred that one might desire some crime to be committed
for his advantage, and should so construe this place, that he ought
first to do the like to him by whom he would have it done to him. It
were absurd to think that this man had fulfilled this command. Yet the
thought is perfect, even though this be not added.
For the words, "All things whatsoever ye would," are not to be taken in
their ordinary and loose signification, but in their exact and proper
sense. For there is no will but only in the good [margin note: but see
Retract. i. 9. n. 4]; in the wicked it is rather named desire, and not
will. Not that the Scriptures always observe this propriety; but where
need is, there they retain the proper word so that none other need be
understood.
Cyprian, Tr. vii: Since the Word of God, the Lord Jesus Christ came to
all men, He summed up all his commands in one precept, "Whatsoever ye
would that men should do to you, do ye also to them;" and adds, "for
this is the Law and the Prophets."
Pseudo-Chrys.: For whosoever the Law and the Prophets contain up and
down through the whole Scriptures, is embraced in this one compendious
precept, as the innumerable branches of a tree spring from one root.
Greg., Mor., x, 6: He that thinks he ought to do to another as he
expects that others will do to him, considers verily how he may return
good things for bad, and better things for good.
Chrys.: Whence what we ought to do is clear, as in our own cases we all
know what is proper, and so we cannot take refuge in our ignorance.
Aug., Serm. in Mont., ii, 22: This precept seems to refer to the love
of our neighbour, not of God, as in another place He says, there are
two commandments on which hang the Law and the Prophets. But as He says
not here, The whole Law, as He speaks there, He reserves a place for
the other commandment respecting the love of God.
Aug., De Trin., viii, 7: Otherwise; Scripture does not mention the love
of God, where it says, "All things whatsoever ye would;" because he who
loves his neighbour must consequently love Love itself above all
things; but God is Love; therefore he loves God above all things.
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13. "Enter ye in at the strait gate; for wide is the gate, and broad is
the way, that leadeth to destruction, and many there be which go in
thereat:
14. Because strait is the gate, and narrow is the way, which leadeth
unto life, and few there be that find it."
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Aug., Serm. in Mont., ii, 22: The Lord had warned us above to have a
heart single and pure with which to seek God; but as this belongs to
but few, He begins to speak of finding out wisdom. For the searching
out and contemplation whereof there has been formed through all the
foregoing such an eye as may discern the narrow way and strait gate;
whence He adds, "Enter ye in at the strait gate."
Gloss. ord.: Though it be hard to do to another what you would have
done to yourself; yet so must we do, that we may enter the strait gate.
Pseudo-Chrys.: Otherwise; This third precept again is connected with
the right method of fasting, and the order of discourse will be this;
"But thou when thou fastest anoint thy head;" and after comes, "Enter
ye in at the strait gate."
For there are three chief passions in our nature, that are most
adhering to the flesh; the desire of food and drink; the love of the
man towards the woman; and thirdly, sleep. These it is harder to cut
off from the fleshly nature than the other passions. And therefore
abstinence from no other passion so sanctifies the body as that a man
should be chaste, abstinent, and continuing in watchings.
On account, therefore, of all these righteousnesses, but above all on
account of the most toilsome fasting, it is that He says, "Enter ye in
at the strait gate." The gate of perdition is the Devil, through whom
we enter into hell; the gate of life is Christ, through whom we enter
into the kingdom of Heaven. The Devil is said to be a wide gate, not
extended by the mightiness of his power, but made broad by the license
of his unbridled pride. Christ is said to be a strait gate not with
respect to smallness of power, but to His humility; for He whom the
whole world contains not, shut Himself within the limits of the
Virgin's womb. The way of perdition is sin of any kind. It is said to
be broad, because it is not contained within the rule of any
discipline, but they that walk therein follow whatever pleases them.
The way of life is all righteousness, and is called narrow for the
contrary reasons. It must be considered that unless one walk in the
way, he cannot arrive at the gate; so they that walk not in the way of
righteousness, it is impossible that they should truly know Christ.
Likewise neither does he run into the hands of the Devil, unless he
walks in the way of sinners.
Gloss. ord.: Though love be wide, yet it leads men from the earth
through difficult and steep ways. It is sufficiently difficult to cast
aside all other things, and to love One only, not to aim at prosperity,
not to fear adversity.
Chrys.: But seeing He declares below, "My yoke is pleasant, and my
burden light," how is it that He says here that the way is strait and
narrow? Even here He teaches that it is light and pleasant; for here is
a way and a gate as that other, which is called the wide and broad, has
also a way and a gate.
Of these nothing is to remain; but all pass away. But to pass through
toil and sweat, and to arrive at a good end, namely life, is sufficient
solace to those who undergo these struggles. For if sailors can make
light of storms and soldiers of wounds in hope of perishable rewards,
much more when Heaven lies before, and rewards immortal, will none look
to the impending dangers. Moreover the very circumstance that He calls
it strait contributes to make it easy; by this He warned them to be
always watching; this the Lord speaks to rouse our desires. He who
strives in a combat, if he sees the prince admiring the efforts of the
combatants, gets greater heart.
Let us not therefore be sad when many sorrows befall us here, for the
way is strait, but not the city; therefore neither need we look for
rest here, nor expect any thing of sorrow there. When He says, "Few
there be that find it," He points to the sluggishness of the many, and
instructs His hearers not to look to the prosperity of the many, but to
the toils of the few.
Jerome: Attend to the words, for they have an especial force, "many
walk" in the broad way - "few find" the narrow way. For the broad way
needs no search, and is not found, but presents itself readily; it is
the way of all who go astray. Whereas the narrow way neither do all
find, nor when they have found, do they straightway walk therein. Many,
after they have found the way of truth, caught by the pleasures of the
world, desert midway.
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15. "Beware of false prophets, which come to you in sheep's clothing,
but inwardly they are ravening wolves.
16. Ye shall know them by their fruits. Do men gather grapes of thorns,
or figs of thistles?
17. Even so every good tree bringeth forth good fruit; but a corrupt
tree bringeth forth evil fruit.
18. A good tree cannot bring forth evil fruit, neither can a corrupt
tree bring forth good fruit.
19. Every tree that bringeth not forth good fruit is hewn down, and
cast into the fire.
20. Wherefore by their fruits ye shall know them."
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Pseudo-Chrys.: The Lord had before commanded His Apostles, that they
should not do their alms, prayers, and fastings before men, as the
hypocrites; and that they might know that all these things may be done
in hypocrisy, He speaks saying, "Take heed of false prophets."
Aug., Serm. in Mont., ii, 23: When the Lord had said that there were
few that find the strait gate and narrow way, that heretics, who often
commend themselves because of the smallness of their numbers, might not
here intrude themselves, He straightway subjoins, "Take heed of false
prophets."
Chrys.: Having taught that the gate is strait, because there are many
that pervert the way that leads to it, He proceeds, "Take heed of false
prophets." In the which that they might be the more careful, He reminds
them of the things that were done among their fathers, calling them
"false prophets;" for even in that day the like things fell out.
Pseudo-Chrys.: What is written below that "the Law and the Prophets
were until John," [Matt 11:13] is said, because there should be no
prophecy concerning Christ after He was come. Prophets indeed there
have been and are, but not prophesying of Christ, rather interpreting
the things which had been prophesied of Christ by the ancients, that is
by the doctors of the Churches. For no man can unfold prophetic
meaning, but the Spirit of prophecy. The Lord then knowing that there
should be false teachers, warns them of divers heresies, saying, "Take
heed of false prophets."
And forasmuch as they would not be manifest Gentiles, but lurk under
the Christian name, He said not See ye,' but, "Take heed." For a thing
that is certain is simply seen, or looked upon; but when it is
uncertain it is watched or narrowly considered. Also He says "Take
heed," because it is a sure precaution of security to know him whom you
avoid. But his form of warning, "Take heed," does not imply that the
Devil will introduce heresies against God's will, but by His permission
only; but because He would not choose servants without trial, therefore
He sends them temptation; and because He would not have them perish
through ignorance, He therefore warns them before hand.
Also that no heretical teacher might maintain that He spoke here of
Gentile and Jewish teachers and not of them, He adds, "who come to you
in sheep's clothing." Christians are called sheep, and the sheep's
clothing is a form of Christianity and of feigned religion. And nothing
so casts out all good as hypocrisy; for evil that puts on the semblance
of good, cannot be provided against, because it is unknown. Again, that
the heretic might not allege that He here speaks of the true teachers
which were yet sinners, He adds, "But inwardly they are ravening
wolves." But Catholic teachers should they indeed have been sinners,
are spoken of as servants of the flesh, yet not as ravening wolves,
because it is not their purpose to destroy Christians.
Clearly then it is of heretical teachers that He speaks; for they put
on the guise of Christians, to the end they may tear in pieces the
Christian with the wicked fangs of seduction. Concerning such the
Apostle speaks, "I know that after my departure there will enter among
you grievous wolves, not sparing the flock." [Acts 20:29]
Chrys.: Yet He may seem here to have aimed under the title of "false
prophets," not so much at the heretic, as at those who, while their
life is corrupt, yet wear an outward face of virtuousness; whence it is
said, "By their fruits ye shall know them." For among heretics it is
possible many times to find a good life, but among those I have named
never.
Aug., Serm. in Mont., ii, 24: Wherefore it is justly asked, what fruits
then He would have us look to? For many esteem among fruits some things
which pertain to the sheep's clothing, and in this manner are deceived
concerning wolves. For they practise fasting, almsgiving, or praying,
which they display before men, seeking to please those to whom these
things seem difficult.
These then are not the fruits by which He teaches us to discern them.
Those deeds which are done with good intention, are the proper fleece
of the sheep itself, such as are done with bad intention, or in error,
are nothing else than a clothing of wolves; but the sheep ought not to
hate their own clothing because it is often used to hide wolves.
What then are the fruits by which we may know an evil tree? The Apostle
says, "The works of the flesh are manifest, which are, fornication,
uncleanness, &c." [Gal 5:19] And which are they by which we may know a
good tree? The same Apostle teaches, saying, "The fruits of the Spirit
are love, joy, peace."
Pseudo-Chrys.: The fruits of a man are the confession of his faith and
the works of his life; for he who utter according to God the words of
humility and a true confession, is the sheep; but he who against the
truth howls forth blasphemies against God is the wolf.
Jerome: What is here spoken of false prophets we may apply to all whose
dress and speech promise one thing, and their actions exhibit another.
But it is specially to be understood of heretics, who by observing
temperance, chastity, and fasting, surround themselves as it were with
a garment of sanctity, but inasmuch as their hearts within them are
poisoned, they deceive the souls of the more simple brethren.
Aug., non occ.: But from their actions we may conjecture whether this
their outward appearance is put on for display. For when by any
temptations those things are withdrawn or denied them which they had
either attained or sought to attain by this evil, then needs must that
it appear whether they be the wolf in sheep's clothing, or the sheep in
his own.
Greg., Mor., xxxi, 14: Also the hypocrite is restrained by peaceful
times of Holy Church, and therefore appears clothed with godliness; but
let any trial of faith ensue, straight the wolf ravenous at heart
strips himself of his sheep's skin, and shews by persecuting how great
his rage against the good.
Chrys.: And the hypocrite is easily discerned; for the way they are
commanded to walk is a hard way, and the hypocrite is loth to toil. And
that you may not say that you are unable to find out them that are
such, He again enforces what He had said by example from men, saying,
"Do men gather grapes of thorns, or figs of thistles?"
Pseudo-Chrys.: The grape had in it a mystery of Christ. As the bunch
sustains many grapes held together by the woody stem, so likewise
Christ holds many believers joined to Him by the wood of the Cross. The
fig again is the Church which binds many faithful by a sweet embrace of
charity, as the fig contains many seeds inclosed in one skin. The fig
then has these significations, namely, love in its sweetness, unity in
the close adhesion of its seeds. In the grape is shewn patience, in
that it is cast into the wine-press - joy, because wine maketh glad the
heart of man - purity, because it is not mixed with water - and
sweetness, in that it delighteth. The thorns and thistles are the
heretics. And as a thorn or a thistle has sharp pricks on every part,
so the Devil's servants, on whatsoever side you look at them, are full
of wickedness. Thorns and thistles then of this sort cannot bear the
fruits of the Church. And having instanced in particular tress, as the
fig, the vine, the thorn, and the thistle, He proceeds to shew that
this is universally true, saying, "Thus every good tree bringeth forth
good fruit, but an evil tree bringeth forth evil fruit."
Aug., Serm. in Mont., ii, 25: In this place we must guard against the
error of such [margin note: Manichees] as imagine that the two trees
refer to two different natures; the one of God, the other not. But we
affirm that they derive no countenance from these two tree; as it will
be evident to any who will read the context that He is speaking here of
men.
Aug., City of God, book 12, ch. 4: These men of whom we have spoken are
offended with these two natures, not considering them according to
their true usefulness; whereas it is not by our advantage or
disadvantage, but in itself considered, that nature gives glory to her
Framer. All natures then that are, because they are, have their own
manner, their own appearance, and as it were their own harmony [margin
note: pacem], and are altogether good.
Chrys.: But that none should say, An evil tree brings forth indeed evil
fruit, but it brings forth also good, and so it becomes hard to
discern, as it has a two-fold produce; on this account He adds, "A good
tree cannot bring forth evil fruit, neither can an evil tree bring
forth good fruit."
Aug., Serm. in Mont., ii, 25: From this speech the Manichees suppose
that neither can a soul that is evil be possibly changed for better,
nor one that is good into worse. As though it had been, A good tree
cannot become bad, nor a bad tree become good; whereas it is thus said,
"A good tree cannot bring forth evil fruit," nor the reverse. The tree
is the soul, that is, the man himself; the fruit is the man's works. An
evil man therefore cannot work good works, nor a good man evil works.
Therefore if an evil man would work good things, let him first become
good. But as long as he continues evil, he cannot bring forth good
fruits. Like as it is indeed possible that what was once snow, should
cease to be so; but it cannot be that snow should be warm; so it is
possible that he who has been evil should be so no longer; but it is
impossible that an evil man should do good. For though he may sometimes
be useful, it is not he that does it, but it comes of Divine Providence
super-intending.
Rabanus: And man is denominated a good tree, or a bad, after his will,
as it is good or bad. His fruit is his works, which can neither be good
when the will is evil, nor evil when it is good.
Aug., see Op. Imp. in Jul. v. 40: But as it is manifest that all evil
works proceed from an evil will, as its fruits from an evil tree; so of
this evil will itself whence will you say that it has sprung, except
that the evil will of an angel sprung from an angel, of man from man?
And what were these two before those evils arose in them, but the good
work of God, a good and praiseworthy nature.
See then out of good arises evil; nor was there any thing at all out of
which it might arise but what was good. I mean the evil will itself,
since there was no evil before it, no evil works, which could not come
but from evil will as fruit from an evil tree. Nor can it be said that
it sprung out of good in this way, because it was made good by a good
God; for it was made of nothing, and not of God.
Jerome: We would ask those heretics who affirm that there are two
natures directly opposed to each other, if they admit that a good tree
cannot bring forth evil fruit, how it was possible for Moses, a good
tree, to sin as he did at the water of contradiction? Or for Peter to
deny his Lord in the Passion, saying, "I know not the man?" Or how, on
the other hand, could Moses' father-in-law, an evil tree, inasmuch as
he believed not in the God of Israel, give good counsel?
Chrys.: He had not enjoined them to punish the false prophets, and
therefore shews them the terrors of that punishment that is of God,
saying, "Every tree that bringeth not forth good fruit shall be hewn
down, and cast into the fire."
In these words He seems to aim also at the Jews, and thus calls to mind
the word of John the Baptist, denouncing punishment against them in the
very same words. For he had thus spoken to the Jews, warning them of
the axe impending, the tree that should be cut down, and the fire that
could not be extinguished.
But if one will examine somewhat closely, here are two punishments, to
be cut down, and to be burned; and he that is burned is also altogether
cut out of the kingdom; which is the harder punishment. Many indeed
fear no more than hell; but I say that the fall of that glory is a far
more bitter punishment, than the pains of hell itself. For what evil
great or small would not a father undergo, that he might see and enjoy
a most dear son? Let us then think the same of that glory; for there is
no son so dear to his father as is the rest of the good, to be deceased
and to be with Christ. The pain of hell is indeed intolerable, yet are
ten thousand hells nothing to falling from that blessed glory, and
being held in hate by Christ.
Gloss., non occ.: From the foregoing similitude He draws the conclusion
to what He had said before, as being now manifest, saying, "Therefore
by their fruits ye shall know them."
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21. "Not every one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven; but he that doeth the will of my Father which is in
heaven.
22. Many will say to me in that day, Lord, Lord, have we not prophesied
in thy name? and in thy name have cast out devils? and in thy name done
many wonderful works?
23. And then will I profess unto them, I never knew you: depart from
me, ye that work iniquity."
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Jerome: As He had said above that those who have the robe of a good
life are yet not to be received because of the impiety of their
doctrines; so now on the other hand, He forbids us to participate the
faith with those who while they are strong in sound doctrine, destroy
it with evil works. For it behoves the servants of God that both their
work should be approved by their teaching and their teaching by their
works.
And therefore He says, "Not every one that saith unto me, Lord, Lord,
enters into the kingdom of heaven."
Chrys., Hom., xxiv. Rom. 2, 17: Wherein He seems to touch the Jews
chiefly who placed every thing in dogmas; as Paul accuses them, "If
thou art called a Jew, and restest in the Law."
Pseudo-Chrys.: Otherwise; Having taught that the false prophets and the
true are to be discerned by their fruits, He now goes on to teach more
plainly what are the fruits by which we are to discern the godly from
the ungodly teachers.
Aug., Serm. in Mont., ii, 24: For even in the very name of Christ we
must be on our guard against heretics, and all that understand amiss
and love this world, that we may not be deceived, and therefore He
says, "Not every one that saith unto me, Lord, Lord."
But it may fairly create a difficulty how this is to be reconciled with
that of the Apostle, "No man can say that Jesus is the Lord, but by the
Holy Ghost." [1 Cor 12:3] For we cannot say that those who are not to
enter into the kingdom of heaven have the Holy Spirit. But the Apostle
uses the word say,' to express the will and understanding of him that
says it. He only properly says a thing, who by the sound of his voice
expresses his will and purpose. But the Lord uses the word in its
ordinary sense, for he seems to say who neither wishes nor understands
what he says.
Jerome: For Scripture uses to take words for deeds; according to which
the Apostle declares, "They make confession that they know God, but in
works deny him." [Titus 1:16]
Ambrosiaster Comm. in 1 Cor 12, 3: For all truth by whomsoever uttered
is from the Holy Spirit.
Aug., non occ.: Let us not therefore think that this belongs to those
fruits of which He had spoken above, when one says to our Lord, "Lord,
Lord;" and thence seems to us to be a good tree; the true fruit spoken
of is to do the will of God; whence it follows, "But who doeth the will
of my Father which is in heaven, he shall enter into the kingdom of
heaven."
Hilary: For obeying God's will and not calling on His name, shall find
the way to the heavenly kingdom.
Pseudo-Chrys.: And what the will of God is the Lord Himself teaches,
"This is," He says, "the will of him that sent me, that every man that
seeth the Son and believeth on him should have eternal life." [John
6:40] The word believe has reference both to confession and conduct. He
then who does not confess Christ, or does not walk according to His
word, shall not enter into the kingdom of heaven.
Chrys.: He said not "he that doth" My "will," but "the will of my
Father," for it was fit so to adapt it in the mean while to their
weakness. But the one secretly implied the other, seeing the will of
the Son is no other than the will of the Father.
Aug., Serm. in Mont., ii, 25: Here it also pertains that we be not
deceived by the name of Christ not only in such as bear the name and do
not the deeds, but yet more by certain works and miracles, such as the
Lord wrought because of the unbelieving, but yet warned us that we
should not be deceived by such to suppose that there was invisible
wisdom where was a visible miracle; wherefore He adds, saying, "Many
shall say to me in that day."
Chrys.: See how He thus secretly bring in Himself. Here in the end of
His Sermon He shews Himself as the Judge. The punishment that awaits
sinners He had shewn before, but now only reveals who He is that shall
punish, saying, "Many shall say to me in that day."
Pseudo-Chrys.: When, namely, He shall come in the majesty of His
Father; when none shall any more dare with strife of many words either
to defend a lie, or to speak against the truth, when each man's work
shall speak, and his mouth be silent, when none shall come forward for
another, but each shall fear for himself. For in that judgment the
witnesses shall not be flattering men, but Angles speaking the truth,
and the Judge is the righteous Lord; whence He closely images the cry
of men fearful, and in straits, saying, "Lord, Lord." For to call once
is not enough for him who is under the necessity of terror.
Hilary: They even assure themselves of glory for their prophesying in
teaching, for their casting our daemons, for their mighty works; and
hence promise themselves the kingdom of heaven, saying, "Have we not
prophesied in thy name?"
Chrys.: But there are that say that they spoke this falsely, and
therefore were not saved. But they would not have dared to say this to
the Judge in His presence. But the very answer and question prove that
it was in His presence that they spoke thus. For having been here
wondered at by all for the miracles which they wrought, and there
seeing themselves punished, they say in wonderment, "Lord, have we not
prophesied in thy name?" Others again say, that they did sinful deeds
not while they thus were working miracles, but at a time later. But if
this be so, that very thing which the Lord desired to prove would not
be established, namely, that neither faith nor miracles avail ought
where there is not a good life; as Paul also declares, "If I have faith
that I may remove mountains, but have not charity, I am nothing." [1
Cor 13:2]
Pseudo-Chrys.: But not that He says, "in my name," not in My Spirit;
for they prophesy in the name of Christ, but with the spirit of the
Devil; such are the diviners. But they may be known by this, that the
Devil sometimes speaks falsely, the Holy Spirit never. Howbeit it is
permitted to the Devil sometimes to speak the truth, that he may
commend his lying by this his rare truth. Yet they cast out daemons in
the name of Christ, though they have the spirit of his enemy; or
rather, they do not cast them out, but seem only to cast them out, the
daemons acting in concert with them. Also they do mighty works, that
is, miracles, not such as are useful and necessary, but useless and
fruitless.
Aug.: Read also what things the Magi did in Egypt in withstanding
Moses.
Jerome: Otherwise; To prophesy, to work wonders, to cast out daemons by
divine power, is often not of his deserts who performs the works, but
either the invocation of Christ's name has this force; or it is
suffered for the condemnation of those that invoke, or for the benefit
of those that see and hear, that however they despise the men who work
the wonders, they may give honour to God. So Saul and Balaam and
Caiaphas prophesied; the sons of Scaeva in the Acts of the Apostles
were seen to cast out daemons; and Judas with the soul of a traitor is
related to have wrought many signs among the other Apostles.
Chrys.: For all are not alike fit for all things; these are of pure
life, but have not so great faith; those again have the reverse.
Therefore God converted these by the means of those to the shewing
forth much faith; and those that had faith He called by this
unspeakable gift of miracles to a better life; and to that end gave
them this grace in great richness. And they say, "We have done many
mighty works." But because they were ungrateful towards those who thus
honoured them, it follows rightly, "Then will I confess unto you, I
never knew you."
Pseudo-Chrys.: For great wrath ought to be preceded by great
forbearance, that the sentence of God may be made more just, and the
death of the sinners more merited. God does not know sinners because
they are not worthy that they should be known of God; not that He
altogether is ignorant concerning them, but because He knows them not
for His own. For God knows all men according to nature, but He seems
not to know them for that He loves them not, as they seem not to know
God who do not serve Him worthily.
Chrys.: He says to them, "I never knew you," as it were, not at the day
of judgment only, but not even then when ye were working miracles. For
there are many whom He has now in abhorrence, and yet turns away His
wrath before their punishment.
Jerome: Note that He says, "I never knew you," as being against some
that say that all men have always been among rational creatures." [ed.
note: Origen was accused of saying that all men were from their birth
inwardly partakers of the Divine Word or Reason. vid. Jerome, Ep. ad
Avit.]
Greg., Mor., xx, 7: By this sentence it is given to us to learn, that
among men charity and humility, and not mighty works, are to be
esteemed. Whence also now the Holy Church, if there be any miracles of
heretics, despises them, because she knows that they have not the mark
of holiness. And the proof of holiness is not to work miracles, but to
love our neighbour as ourselves, to think truly of God, and of our
neighbour better than of ourselves.
Aug., Cont. Adv. Leg. ii. 4: But never let it be said as the Manichees
say, that the Lord spoke these things concerning the holy Prophets; He
spoke of those who after the preaching of His Gospel seem to themselves
to speak in His name not knowing what they speak.
Hilary: But thus the hypocrites boasted, as though they spoke somewhat
of themselves, and as though the power of God did not work all these
things, being invoked; but reading has brought them the knowledge of
His doctrine, and the name of Christ casts out the daemons. Out of our
own selves then is that blessed eternity to be earned, and out of
ourselves must be put forth something that we may will that which is
good, that we may avoid all evil, and may rather do what He would have
us do, than boast of that to which He enables us. These then He disowns
and banishes for their evil works, saying, "Depart from me, ye that
work iniquity."
Jerome: He says not, Who have worked, but "who work iniquity," that He
should not seem to take away repentance. "Ye," that is, who up to the
present hour when the judgment is come, though ye have not the
opportunity, yet retain the desire of sinning.
Pseudo-Chrys.: For death separates the soul from the body, but changes
not the purpose of the heart.
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24. "Therefore whosoever heareth these sayings of mine, and doeth them,
I will liken him unto a wise man, which built his house upon a rock:
25. And the rain descended, and the floods came, and the winds blew,
and beat upon that house; and it fell not: for it was founded upon a
rock.
26. And every one that heareth these sayings of mine, and doeth them
not, shall be likened unto a foolish man, which built his house upon
the sand:
27. And the rain descended, and the floods came, and the winds blew,
and beat upon that house; and it fell: and great was the fall of it."
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Chrys.: Because there would be some who would admire the things that
were said by the Lord, but would not add that shewing forth of them
which is in action, He threatens them before, saying, "Every man that
hears these words of mine, and does them, shall be likened to a wise
man."
Pseudo-Chrys.: He said not, I will account him that hears and does, as
wise; but, "He shall be likened to a wise man." He then that is likened
is a man; but to whom is he likened? To Christ; but Christ is the wise
man who had built His house, that is, the Church, upon a rock, that is,
upon the strength of the faith.
The foolish man is the Devil, who has built his house, that is, all the
ungodly, upon the sand, that is, the insecurity of unbelief, or upon
the carnal, who are called the sand on account of their barrenness;
both because they do not cleave together, but are scattered through the
diversity of their opinions, and because they are innumerable.
The rain is the doctrine that waters a man, the clouds are those from
which the rain falls. Some are raised by the Holy Spirit, as the
Apostles and Prophets, and some by the spirit of the Devil, as are the
heretics.
The good winds are the spirits of the different virtues, or the Angels
who work invisibly in the senses of men, and lead them to good. The bad
winds are the unclean spirits.
The good floods are the Evangelists and teachers of the people; the
evil floods are men full of an unclean spirit, and overflowing with
many words; such are philosophers and the other professors of worldly
wisdom, out of whose belly come rivers of dead water.
The Church then which Christ has founded, neither the rain of false
doctrine shall sap, nor the blast of the Devil overturn, nor the rush
of mighty floods remove. Nor does it contradict this, that certain of
the Church do fall; for not all that are called Christians, are
Christ's, but, "The Lord knows them that are his." [2 Tim 2:19]
But against that house that the Devil has built comes down the rain of
true doctrine, the winds, that is, the graces of the Spirit, or the
Angels; the floods, that is, the four Evangelists and the rest of the
wise; and so the house falls, that is, the Gentile world, that Christ
may rise; and the ruin of that house was great, its errors broken up,
its falsehoods laid open, its idols throughout the whole world broken
down. He then is like unto Christ who hears Christ's words and does
them; for he builds on a rock, that is, upon Christ, who is all good,
so that on whatsoever kind of good any one shall build, he may seem to
have built upon Christ. But as the Church built by Christ cannot be
thrown down, so any such Christian who has built himself upon Christ,
no adversity can overthrow, according to that, "Who shall separate us
from the love of Christ?" [Rom 8:35]
Like to the Devil is he that hears the words of Christ, and does them
not. For words that are heard, and are not done, are likened to sand,
they are dispersed and shed abroad. For the sand signifies all evil, or
even worldly goods. For as the Devil's house is overthrown, so such as
are built upon the sand are destroyed and fall. And great is that ruin
if he have suffered any thing to fail of the foundation of faith; but
not if he have committed fornication, or homicide, because he has
whence he may arise through penitence, as David.
Rabanus: Or the great ruin is to be understood that with which the Lord
will say to them that hear and do not, "Go ye into everlasting fire."
[Matt 25:41]
Jerome: Or otherwise; On sand which is loose and cannot be bound into
one mass, all the doctrine of heretics is built so as to fall.
Hilary: Otherwise; By the showers He signifies the allurements of
smooth and gently invading pleasures, with which the faith is at first
watered as with spreading rills, afterwards comes down the rush of
torrent floods, that is, the motions of fiercer desire, and lastly, the
whole force of the driving tempests rages against it, that is, the
universal spirits of the Devil's reign attack it.
Aug., Serm. in Mont. in fin.: Otherwise; Rain, when it is put to denote
any evil, is understood as the darkness of superstition; rumours of men
are compared to winds; the flood signifies the lust of the flesh, as it
were flowing over the land, and because what is brought on by
prosperity is broken off by adversity. None of these things does he
fear who has his house founded upon a rock, that is, who not only hears
the command of the Lord, but who also does it. And in all these he
submits himself to danger, who hears and does not. For no man confirms
in himself what the Lord commands, or himself hears, but by doing it.
But it should be noted, that when he said, "He that heareth these words
of mine," He shews plainly enough that this sermon is made complete by
all those precepts by which the Christian life is formed, so that with
good reason they that desire to live according to them, may be compared
to one that builds on a rock.
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28. And it came to pass, when Jesus had ended these sayings, the people
were astonished at his doctrine:
29. For he taught them as one having authority, and not as the Scribes.
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Gloss, non occ.: Having related Christ's teaching, he shews its effects
on the multitude, saying, "And it came to pass, when Jesus had ended
these words, the multitude wondered at his doctrine."
Rabanus: This ending pertains both to the finishing the words, and the
completeness of the doctrines. That it is said that "the multitude
wondered," either signifies the unbelieving in the crowd, who were
astonished because they did not believe the Saviour's words; or is said
of them all, in that they reverenced in Him the excellence of so great
wisdom.
Pseudo-Chrys.: The mind of man when satisfied reasonably brings forth
praise, but when overcome, wonder. For whatever we are not able to
praise worthily, we admire. Yet their admiration pertained rather to
Christ's glory than to their faith, for had they believed on Christ,
they would not have wondered. For wonder is raised by whatever
surpasses the appearance of the speaker or actor; and thence we do not
wonder at what is done or said by God, because all things are less than
God's power. But it was the multitude that wondered, that is the common
people, not the chief among the people, who are not wont to hear with
the desire of learning; but the simple folk heard in simplicity; had
others been present they would have broken up their silence by
contradicting, for where the greater knowledge is, there is the
stronger malice. For he that is in haste to be first, is not content to
be second.
Aug., de Cons. Evan., ii, 19: From that which is here said, He seems to
have left the crowd of disciples - those out of whom He chose twelve,
whom He called Apostles - but Matthew omits to mention it. For to His
disciples only, Jesus seems to have held this Sermon, which Matthew
recounts, Luke omits. That after descending into a plain He held
another like discourse, which Luke records, and Matthew omits. Still it
may be supposed, that, as was said above, He delivered on and the same
Sermon to the Apostles, and the rest of the multitude present, which
has been recorded by Matthew and Luke, in different words, but with the
same truth of substance; and this explains what is here said of the
multitude wondering.
Chrys., Hom. xxv: He adds the cause of their wonderment, saying, "He
taught them as one having authority, and not as the Scribes and
Pharisees." But if the Scribes drove Him from them, seeing His power
shewn in works, how would they not have been offended when words only
manifested His power? But this was not so with the multitude; for being
of benevolent temper, it is easily persuaded by the word of truth. Such
however was the power wherewith He taught them, that it drew many of
them to Him, and caused them to wonder; and for their delight in those
things which were spoken they did not leave Him even when He had done
speaking; but followed Him as He came down from the mount. They were
mostly astonished at His power, in that He spoke not referring to any
other as the Prophets and Moses had spoken, but every where shewing
that He Himself had authority; for in delivering each law, He prefaced
it with, "But I say unto you."
Jerome: For as the God and Lord of Moses himself, He of His own free
will either added such things as seemed omitted in the Law, or even
changed some; as above we read, "It was said by them of old . . . . But
I say unto you." But the Scribes only taught the people what was
written in Moses and the Prophets.
Greg., Mor., xxiii, 13: Or, Christ spoke with especial power, because
He did no evil from weakness, but we who are weak, in our weakness
consider by what method in teaching we may best consult for our weak
brethren.
Hilary: Or; They measure the efficacy of His power, by the might of His
words.
Aug., Serm. in Mont. ii, 40. i. 10. et. seq.: This is what is signified
in the eleventh Psalm, "I will deal mightily with him; the words of the
Lord are pure words, silver tried in the fire, purified of earth,
purged seven times." [Ps 12: 5-6]
The mention of this number admonishes me here to refer all these
precepts to those seven sentences that He placed in the beginning of
this Sermon; those, I mean, concerning the beatitudes. For one to be
angry with his brother, without cause, or to say to him, Racha, or call
him fool, is a sin of extreme pride, against which is one remedy, that
with a suppliant spirit he should seek pardon, and not be puffed up
with a spirit of boasting.
"Blessed," then, "are the poor in spirit, for theirs is the kingdom of
heaven." He is consenting to his adversary, that is, in shewing
reverence to the word of God, who goes to the opening His Father's
will, not with contentiousness of law, but with meekness of religion,
therefore, "Blessed are the meek, for they shall inherit the earth."
Also, whosoever feels carnal delight rebel against his right will, will
cry out, "O wretched man that I am! who shall deliver me from the body
of this death?" [Rom 7:24] And in thus mourning he will implore the aid
of the counsoler, whence, "Blessed are they that mourn, for they shall
be comforted."
What is there that can be thought of more toilsome than in overcoming
an evil practice to cut off those members within us that hinder the
kingdom of heaven, and not be broken down with the pain of so doing? To
endure in faithful wedlock all things even the most grievous, and yet
to avoid all accusation of fornication. To speak the truth, and approve
it not by frequent oaths, but in probity of life.
But who would be bold to endure such toils, unless he burned with the
love of righteousness as with a hunger and thirst? "Blessed,"
therefore, "are they that hunger and thirst, for they shall be filled."
Who can be ready to take wrong from the weak, to offer himself to any
that asks him, to love his enemies, to do good to them that hate him,
to pray for them that persecute him, except he that is perfectly
merciful?
Therefore, "Blessed are the merciful, for they shall find mercy." He
keeps the eye of his heart pure, who places the end of his good actions
not in pleasing men, nor in getting those things that are necessary to
this life, and who does not rashly condemn any man's heart, and
whatever he gives to another gives with that intention with which he
would have others give to him. "Blessed," therefore, "are the pure in
heart, for they shall see God." It must needs be moreover, that by a
pure heart should be found out the narrow way of wisdom, to which the
guile of corrupt men is an obstacle; "Blessed are the peaceful, for
they shall be called the sons of God." But whether we take this
arrangement, or any other, those things which we have heard from the
Lord must be done, if we would build upon the rock.
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Chapter 8
1. When he was come down from the mountain, great multitudes followed
him.
2. And, behold, there came a leper and worshipped him, saying, "Lord,
if thou wilt, thou canst make me clean."
3. And Jesus put forth his hand, and touched him, saying, "I will; be
thou clean." And immediately his leprosy was cleansed.
4. And Jesus said unto him, "See thou tell no man; but go thy way, shew
thyself to the Priest, and offer the gift that Moses commanded, for a
testimony unto them."
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Jerome: After the preaching and teaching, is offered an occasion of
working miracles, that by mighty works following, the preceding
doctrine might be confirmed.
Pseudo-Chrys.: Because He taught them as one having authority, that He
might not thence be supposed to use this method of teaching from
ostentation, He does the same in works, as one having power to cure;
and therefore, "When Jesus descended from the mountain, great
multitudes followed him."
Pseudo-Origen, Hom. in Liv. 5: While the Lord taught on the mount, the
disciples were with Him, for to them it was given to know the secret
things of the heavenly doctrine; but now as He came down from the mount
the crowds followed Him, who had been altogether unable to ascent into
the mount. They that are bowed by the burden of sin cannot climb to the
sublime mysteries. But when the Lord came down from the mount, that is,
stooped to the infirmity, and helplessness of the rest, in pity to
their imperfections, "great multitudes followed Him," some for renown,
most for His doctrine, some for cures, or having their wants
administered to.
Haymo: Otherwise; By the mount on which the Lord sat is figured the
Heaven, as it is written, "Heaven is my throne." [Isa 66:1] But when
the Lord sits on the mount, only the disciples come to Him; because
before He took on Him the frailty of our human nature, God was known
only in Judaea [margin note: Ps 76:1]; but when He came down from the
height of his Divinity, and took upon Him the frailty of our human
nature, a great multitude of the nations followed Him.
Herein it is shewn to them that teach that their speech should be so
regulated, that as they see each man is able to receive, they should so
speak the word of God. For the doctors ascend the mountain, when they
shew the more excellent precepts to the perfect; they come down from
the mount, in shewing the lesser precepts to the weak.
Pseudo-Chrys.: Among others who were not able to ascent into the mount
was the leper, as bearing the burden of sin; for the sin of our souls
is a leprosy. And the Lord came down from the height of heaven, as from
a mountain, that He might purge the leprousness of our sin; and so the
leper as already prepared meets Him as He came down.
Pseudo-Origen: He works the cures below, and does none in the mount;
for there is a time for all things under heaven, a time for teaching,
and a time for healing. On the mount He taught, He cured souls, He
healed hearts; which being finished, as He came down from the heavenly
heights to heal bodies, there came to Him a leper and made adoration to
Him; before he made his suit, he began to adore, shewing his great
reverence.
Pseudo-Chrys.: He did not ask it of Him as of a human physician, but
adored Him as God. For faith and confession make a perfect prayer; so
that the leprous man in adoring fulfilled the work of faith, and the
work of confession in words, "he make adoration to him, saying;"
Pseudo-Origen: Lord, by Thee all things were made, Thou therefore, "if
thou will, canst make me clean." Thy will is the work, and all works
are subject to Thy will. Thou of old cleansedst Naaman the Syrian of
his leprosy by the hand of Elisha, and now, "if thou wilt, thou canst
make me clean."
Chrys.: He said not, If Thou wilt ask of God, or, If Thou wilt make
adoration to God; but, "If thou wilt." Nor did he say, Lord, cleanse
me; but left all to Him, thereby making Him Lord and attributing to Him
the power over all.
Pseudo-Chrys.: And thus he rewarded a spiritual Physician with a
spiritual reward; for as physicians are gained by money, so He with
prayer. We offer to God nothing more worthy than faithful prayer. In
that he say, "If thou wilt," there is no doubt that Christ's will is
ready to every good work; but only doubt whether that cure would be
expedient for him, because soundness of body is not good for all. "If
thou wilt" then is as much as to say, I believe that Thou willest
whatever is good, but I know not if this that I desire for myself is
good.
Chrys.: He was able to cleanse by a word, or even by mere will, but He
put out His hand, "He stretched forth his hand and touched him," to
shew that He was not subject to the Law, and that to the pure nothing
is impure. Elisha truly kept the Law in all strictness, and did not go
out and touch Naaman, but sends him to wash in Jordan. But the Lord
shews that He does not heal as a servant, but as Lord heals and
touches; His hand was not made unclean by the leprosy, but the leprous
body was made pure by the holy hand. For He came not only to heal
bodies, but to lead a soul to the true wisdom. And then He did not
forbid to eat with unwashen hands, so here He teaches us that it is the
leprosy of the soul we ought only to dread, which is sin, but that the
leprosy of the body is no impediment to virtue.
Pseudo-Chrys.: But though He transgressed the letter of the Law, He did
not transgress its meaning. For the Law forbade to touch leprosy,
because it could not hinder that the touch should not defile; therefore
it meant not that lepers should not be healed, but that they that
touched should not be polluted. So He was not polluted by touching the
leprosy, but purified the leprosy by touching it.
Damascenus, De Fid. Orth. iii. 15: For He was not only God, but man
also, whence He wrought Divine wonders by touch and word; for as by an
instrument so by His body the Divine acts were done.
Chrys.: But for touching the leprous man there is none that accuses
Him, because His hearers were not yet seized with envy against Him.
Pseudo-Chrys.: Had He healed him without speaking, who would know by
whose power he had been healed? So the will to heal was for the sake of
the leprous man; the word was for the sake of them that beheld,
therefore He said, "I will, be thou clean."
Jerome: It is not to be read, as most of the Latins think, I will
cleanse thee;' but separately, He first answers, "I will," and then
follows the command, "be thou clean." The leper has said, "If thou
wilt;" The Lord answers, "I will;" he first said, "Thou canst make me
clean;" the Lord spake, "Be thou clean."
Chrys.: No where else do we see Him using this word though He be
working ever so signal a miracle; but He here adds, "I will," to
confirm the opinion of the people and the leprous man concerning His
power. Nature obeyed the word of the Purifier with proper sped, whence
it follows, "and straight his leprosy was cleansed." But even this
word, "straightway," is too slow to express the speed with which the
deed was done.
Pseudo-Origen: Because he was not slow to believe, his cure is not
delayed; he did not linger in his confession, Christ did not linger in
His cure.
Aug., De. Cons. Evan., ii, 19: Luke has mentioned the cleansing of this
leper, though not in the same order of events, but as his manner is to
recollect things omitted, and to put first things that were done later,
as they were divinely suggested; so that what they had known before,
they afterwards set down in writing when they were recalled to their
minds.
Chrys.: Jesus when healing his body bids him tell no man; "Jesus saith
unto him, See thou tell no man." Some say that He gave this command
that they might, not through malice distrust his cure. But this is said
foolishly, for He did not so cure him as that his purity should be
called in question: but He bids him "tell no man," to teach that He
does not love ostentation and glory.
How is it then that to another to whom He had healed He gives command
to go and tell it? What He taught in that was only that we should have
a thankful heart; for He does not command that it should be published
abroad, but that glory should be given to God. He teaches us then
through this leper not to be desirous of empty honour; by the other,
not to be ungrateful, but to refer all things to the praise of God.
Jerome: And in truth what need was there that he should proclaim with
his mouth what was evidently shewed in his body?
Hilary: Or that this healing might be sought rather than offered,
therefore silence is enjoined.
Jerome: He sends him to the Priests, first, because of His humility
that He may seem to defer to the Priests; secondly, that when they saw
the leper cleansed they might be saved, if they would believe on the
Saviour, or if not that they might be without excuse; and lastly, that
He might not seem, as He was often charged, to be infringing the Law.
Chrys.: He neither every where broke, nor every where observed, the
Law, but sometimes the one, sometimes the other. The one was preparing
the way for the wisdom that was to come, the other was silencing the
irreverent tongue of the Jews, and condescending to their weakness.
Whence the Apostles also are seen sometimes observing, sometimes
neglecting, the Law.
Pseudo-Origen: Or, He sends him to the Priests that they might know
that he was not cleansed according to the manner of the Law, but by the
operation of grace.
Jerome: It was ordained in the Law, that those that had been cleansed
of a leprosy should offer gifts to the Priests; as it follows, "And
offer thy gift as Moses commanded for a testimony to them."
Pseudo-Chrys.: Which is not to be understood, "Moses commanded it for a
testimony to them;" but, "Go thou and offer for a testimony."
Chrys.: For Christ, knowing beforehand that they would not profit by
this, said not, for their amendment,' but, "for a testimony to them;"
that is, for an accusation of them, and in attestation that all things
that should have been done by Me, have been done. But though He thus
knew that they would not profit by it, yet He did not omit any thing
that behoved to be done; but they remained in their former ill-will.
Also He said not, The gift that I command,' but, "that Moses
commanded," that in the meantime He might hand them over to the Law,
and close the mouths of the unjust. That they might not say that He
usurped the honour of the Priests, He fulfilled the work of the Law,
and made a trial of them.
Pseudo-Origen: Or; "offer thy gift," that all who see may believe the
miracle.
Pseudo-Chrys.: Or; He command the oblation, that should they afterwards
seek to put him out, he might be able to say, You have received gifts
on my cleansing, how do ye now cast me out as a leper?
Hilary: Or we may read, "Which Moses commanded for a testimony;"
inasmuch as what Moses commanded in the Law is a testimony, not an
effect.
Bede, Hom. in Dom., 3 Epiph.: Should any be perplexed how, when the
Lord seems here to approve Moses' offering, the Church does not receive
it, let him remember, that Christ had not yet offered His body for a
holocaust. And it behoved that the typical sacrifices should not be
taken away, before that which they typified was established by the
testimony of the Apostles' preaching, and by the faith of the people
believing. By this man was figured the whole human race, for he was not
only leprous, but, according to the Gospel of Luke, is described as
full of leprosy. "For all have sinned, and need glory of God;" to wit,
that glory, that the hand of the Saviour being stretched out, (that is,
the Word being made flesh), and touching human nature, they might be
cleansed from the vanity of their former ways; and that they that had
been long abominable, and cast out from the camp of God's people, might
be restored to the temple and the priest, and be able to offer their
bodies a living sacrifice to Him to whom it is said, "Thou art a Priest
for ever." [Ps 110:4]
Remig.: Morally; by the leper is signified the sinner; for sin makes an
unclean and impure soul; he falls down before Christ when he is
confounded concerning his former sins; yet he ought to confess, and to
seek the remedy of penitence; so the leper shews his disease, and asks
a cure. The Lord stretches out His hand when He affords the aid of
Divine mercy; whereupon follows immediately remission of sin; nor ought
the Church to be reconciled to the same, but on the sentence of the
Priest.
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5. And when Jesus was entered into Capernaum, there came unto him a
centurion, beseeching him,
6. And saying, "Lord, my servant lieth at home sick of the palsy,
grievously tormented."
7. And Jesus saith unto him, "I will come and heal him."
8. The centurion answered and said, "Lord, I am not worthy that thou
shouldest come under my roof; but speak the word only and my servant
shall be healed.
9. For I am a man under authority, having soldiers under me: and I say
to this man, Go,' and he goeth; and to another, Come,' and he cometh;
and to my servant, Do this,' and he doeth it."
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Pseudo-Chrys.: The Lord having taught His disciples on the mount, and
healed the leper at the foot of the mount, came to Capharnaum. This is
a mystery, signifying that after the purification of the Jews He went
to the Gentiles.
Haymo: For Capharnaum, which is interpreted, The town of fatness, or,
The field of consolation, signifies the Church, which was gathered out
of the Gentiles, which is replenished with spiritual fatness, according
to that, "That my soul may be filled with marrow and fatness," [Ps
63:5] and under the troubles of the world is comforted concerning
heavenly things, according to that, "Thy consolations have rejoiced my
soul." [Ps 94:19] Hence it is said, "When he had entered into
Capharnaum the centurion came to him."
Aug., Serm., 62, 4: This centurion was of the Gentiles, for Judaea had
already soldiers of the Roman empire.
Pseudo-Chrys.: This centurion was the first-fruits of the Gentiles, and
in comparison of his faith, all the faith of the Jews was unbelief; he
neither heard Christ teaching, nor saw the leper when he was cleansed,
but from hearing only that he had been healed, he believed more than he
heard; and so he mystically typified the Gentiles that should come, who
had neither read the Law nor the Prophets concerning Christ, nor had
seen Christ Himself work His miracles. He came to Him and besought Him,
saying, "Lord, my servant lieth at home sick of the palsy, and is
grievously afflicted."
Mark the goodness of the centurion, who for the health of his servant
was in so great haste and anxiety, as though by his death he should
suffer loss, not of money, but of his well being. For he reckoned no
difference between the servant and the master; their place in this
world may be different, but their nature is one. Mark also his faith,
in that he said not, Come and heal him, because that Christ who stood
there was present in every place; and his wisdom, in that he said not,
Heal him here on this spot, for he knew that He was mighty to do, wise
to understand, and merciful to hearken, therefore he did but declare
the sickness, leaving it to the Lord, by His merciful power to heal.
"And he is grievously afflicted;" this shews how he loved him, for when
any that we love is pained or tormented, thought it be but slightly,
yet we think him more afflicted than he really is.
Rabanus: All these things he recounts with grief, that he is "sick,"
that it is with "palsy;" that he is "grievously afflicted" therewith,
the more to shew the sorrow of his own heart, and to move the Lord to
have mercy. In like manner ought all to feel for their servants, and to
take thought for them.
Chrys., Hom. xxvi: But some say that he says these things in excuse of
himself, as reasons why he did not bring the sick man himself. For it
was impossible to bring one in a palsy, in great torment, and at the
point to die. But I rather think it a mark of his great faith; inasmuch
as he knew that a word alone was enough to restore the sick man, he
deemed it superfluous to bring him.
Hilary: Spiritually interpreted, the Gentiles are the sick in this
world, and afflicted with the diseases of sin, all their limbs being
altogether unnerved, and unfit for their duties of standing and
walking. The sacrament of their salvation is fulfilled in this
centurion's servant, of whom it is sufficiently declared that he was
the head of the Gentiles that should believe. What sort of head this
is, the song of Moses in Deuteronomy teaches, "He set the bounds of the
people according to the number of the Angels." [Deut 32:8]
Remig.: Or, in the centurion are figured those of the Gentiles who
first believed, and were perfect in virtue. For a centurion is one who
commands a hundred soldiers; and a hundred is a perfect number.
Rightly, therefore, the centurion prays for his servant, because the
first-fruits of the Gentiles prayed to God for the salvation of the
whole Gentile world.
Jerome: The Lord seeing the centurion's faith, humbleness, and
thoughtfulness, straightway promises to go and heal him; "Jesus saith
unto him, I will come and heal him."
Chrys.: Jesus here does what He never did; He always follows the wish
of the supplicant, but here He goes before it, and not only promises to
heal him, but to go to his house. This He does, that we may learn the
worthiness of the centurion.
Pseudo-Chrys.: Had not He said, "I will come and heal him," the other
would never have answered, "I am not worthy." It was because it was a
servant for whom he made petition, that Christ promised to go, in order
to teach us not to have respect to the great, and overlook the little,
but to honour poor and rich alike.
Jerome: As we commend the centurion's faith in that he believed that
the Saviour was able to heal the paralytic; so his humility is seen in
his professing himself unworthy that the Lord should come under his
roof; as it follows, "And the centurion answered and said unto him,
Lord, I am not worthy that thou shouldest come under my roof."
Rabanus: Conscious of his gentile life, he thought he should be more
burdened than profited by this act of condescension from Him with whose
faith he was indeed endued, but with whose sacraments he was not yet
initiated.
Aug.: By declaring himself unworthy, he shewed himself worthy, not
indeed into whose house, but into whose heart, Christ the Word of God
should enter. Nor could he have said this with so much faith and
humility, had he not borne in his heart Him whom he feared to have in
his house. And indeed it would have been no great blessedness that
Jesus should enter within his walls, if He had not already entered into
his heart.
Chrysologus, Serm. 102: Mystically, his house was the body which
contained his soul, which contains within it the freedom of the mind by
a heavenly vision. But God disdains neither to inhabit flesh, nor to
enter the roof of our body.
Pseudo-Origen, Hom. in div. 5: And now also when the heads of Churches,
holy men and acceptable to God, enter your roof, then in them the Lord
also enters, and do you think of yourself as receiving the Lord. And
when you eat and drink the Lord's Body [ed. note: "I am not worthy,
Lord, that Thou shouldest come unto me; but as Thou didst vouchsafe to
lodge in a den or stable of brute beasts, &c." vid. Liturgy of St. John
Chrys. also Bp. Andrew's Devotions, and our Communion Service. "We are
not worthy so much as to gather up the crumbs under Thy Table, &c."],
then the Lord enters under your roof, and you then should humble
yourself, saying, "Lord, I am not worthy." For where He enters
unworthily, there He enters to the condemnation of him who receives
Him.
Jerome: The thoughtfulness of the centurion appears herein, that he saw
the Divinity hidden beneath the covering of body; wherefore he adds,
"But speak the word only, and my servant will be healed."
Pseudo-Chrys.: He knew that Angels stood by unseen to minister to Him,
who turn every word of his into act; yea and should Angels fail, yet
diseases are healed by His life-giving command.
Hilary: Also he therefore says that it needed only a word to heal his
son, because all the salvation of the Gentiles is of faith, and the
life of them all is in the precepts of the Lord.
Therefore he continues saying, "For I am a man set under authority,
having soldiers under me; and I say to this man, Go, and he goeth; to
another, Come, and he cometh; and to my servant, Do this, and he doeth
it."
Pseudo-Chrys.: He has here developed the mystery of the Father and the
Son, by the secret suggestion of the Holy Spirit; as much as to say,
Though I am under the command of another, yet have I power to command
those who are under me; so also Thou, though under the command of the
Father, in so far as Thou art Man, yet hast Thou power over the Angels.
But Sabellius perhaps affirms, seeking to prove that the Son is the
same as the Father, that it is to be understood thus; If I who am set
under authority have yet power to command, how much more Thou who are
under the authority of none.' But the words will not bear this
exposition; for he said not, If I being a man under authority,' but,
For I also am a man set under authority;' clearly not drawing a
distinction, but pointing to a resemblance in this respect between
himself and Christ.
Aug.: If I who am under command have yet power to command others, how
much more Thou whom all powers serve!
Gloss. ord.: Thou are able without Thy bodily presence, by the ministry
of Thy Angels, to say to this disease, Go, and it will leave him; and
to say to health, Come, and it shall come to him.
Haymo: Or, we may understand by those that are set under the centurion,
the natural virtues in which many of the Gentiles were mighty, or even
thoughts good and bad. Let us say to the bad, Depart, and they will
depart; let us call the good, and they shall come; and our servant,
that is, our body, let us bid that it submit itself to the Divine will.
Aug., De Cons. Evan., ii, 20: What is here said seems to disagree with
Luke's account, "When the centurion heard concerning Jesus, he sent
unto him elders of the Jews, beseeching him that he would come and heal
his servant." [Luke 7:3] And again, "When he was come nigh to the
house, the centurion sent friends unto him, saying, Lord, trouble not
thyself, for I am not worthy that thou shouldest enter under my roof."
Chrys.: But some say that these are two different occurrences; an
opinion which has much to support it. Of Him in Luke it is said, "He
loveth our nation, and has built us a synagogue;" but of this one Jesus
says, "I have not found so great faith in Israel;" whence it might seem
that the other was a Jew. But in my opinion they are both the same
person. What Luke relates that he sent to Jesus to come to him, betrays
the friendly services of the Jews. We may suppose that when the
centurion sought to go to Jesus, he was prevented by the Jews, who
offered to go themselves for the purpose of bringing him. But as soon
as he was delivered from their importunity, then be sent to say, Do not
think that it was from want of respect that I did not come, but because
I thought myself unworthy to receive you into my house. When then
Matthew relates, that he spoke thus not through friends, but in his own
person, it does not contradict Luke's account; for both have only
represented the centurion's anxiety, and that he had a right opinion of
Christ. And we may suppose that he first sent this message to Him by
friends as He approached, and after, when He was come thither, repeated
it Himself. But if they are relating different stories, then they do
not contradict each other, but supply mutual deficiencies.
Aug.: Matthew therefore intended to state summarily all that passed
between the centurion and the Lord, which was indeed done through
others, with the view of commending his faith; as the Lord spoke, "I
have not found so great faith in Israel." Luke, on the other hand, has
narrated the whole as it was done, that so we might be obliged to
understand in what sense Matthew, who could not err, meant that the
centurion himself came to Christ, namely, in a figurative sense through
faith.
Chrys.: For indeed there is no necessary contradiction between Luke's
statement, that he had built a synagogue, and this, that he was not an
Israelite; for it was quite possible, that one who was not a Jew should
have built a synagogue, and should love the nation.
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10. When Jesus heard it, he marvelled, and said to them that followed,
"Verily I say unto you, I have not found so great faith, no, not in
Israel.
11. And I say unto you, That many shall come from the east and west,
and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom
of Heaven.
12. But the children of the kingdom shall be cast out into outer
darkness: there shall be weeping and gnashing of teeth."
13. And Jesus said unto the centurion, "Go thy way; and as thou hast
believed, so be it done unto thee." And his servant was healed in the
selfsame hour.
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Chrys.: As what the leper had affirmed concerning Christ's power, "If
thou will, thou canst cleanse me," was confirmed by the mouth of
Christ, saying, "I will, be thou clean;" so here He did not blame the
centurion for bearing testimony to Christ's authority, but even
commended him. Nay more; it is something greater than commendation that
the Evangelist signifies in the words, "But Jesus hearing marvelled."
Pseudo-Origen, Hom. in Div. 5: Observe how great and what that is at
which God the Only-begotten marvels. Gold, riches, principalities, are
in His sight as the shadow or the flower that fadeth; in the sight of
God none of these things is wonderful, as though it were great or
precious, but faith only; this He wonders at, and pays honour to, this
He esteems acceptable to Himself.
Aug., super Gen. c. Man. i. 8: But who was He that had created this
faith in him, but only He who now marvelled at it? But even had it come
from any other, how should He marvel who know all things future? When
the Lords marvels, it is only to teach us what we ought to wonder at;
for all these emotions in Him are not signs of passion, but examples of
a teacher.
Chrys.: Wherefore He is said to have thus wondered in the presence of
all the people, giving them an example that they also should wonder at
Him; for it follows, "And he said to them that followed, I have not
found so great faith in Israel."
Aug., cont. Faust. xxii, 74: He praises his faith, but gives no command
to quit his profession of a soldier.
Jerome: This He speaks of the present generation, not of all the
Patriarchs and Prophets of past ages.
Pseudo-Chrys.: Andrew believed, but it was after John had said, "Behold
the Lamb of God;" [John 1:36] Peter believed, but it was by reading the
Scriptures; and Nathanael first received a proof of His Divinity, and
then spoke forth his confession of faith.
Pseudo-Origen: Jairus, a prince in Israel, making request for his
daughter, said not, Speak the word,' but, Come quickly.' Nicodemus,
hearing of the sacrament of faith, asks, "How can these things be?"
[John 3:9] Mary and Martha say, "Lord, if thou hadst been here, my
brother had not died;" [John 11:21] as though distrusting that God's
power could be in all places at the same time.
Pseudo-Chrys.: Or, if we would suppose [ed. note: The text of
Pseudo-Chrys has 'si non sumus ausi putare.'] that his faith was
greater than even that of the Apostles, Christ's testimony to it must
be understood as though every good in a man should be commended
relatively to his character; as it were a great thing in a countryman
to speak with wisdom, but in a philosopher the same would be nothing
wonderful. In this way it may be said of the centurion, In none other
have I found so great faith in Israel.
Chrys.: For it is a different thing for a Jew to believe and for a
Gentile.
Jerome: Or perhaps in the person of the centurion the faith of the
Gentiles is preferred to that of Israel; whence He proceeds, "But I say
unto you, Many shall come from the east and from the west."
Aug., Serm., 62, 4: He says, not all,' but many; yet these from the
east and west; for by these two quarters the whole world is intended.
Haymo: Or; From the east shall come they, who pass into the kingdom as
soon as they are enlightened; from the west they who have suffered
persecution for the faith even unto death.
Or, he comes from the east who has served God from a child; he from the
west who in decrepit age has turned to God.
Pseudo-Origen: How then does He say in another place, that "the chosen
are few?" Because in each generation there are few that are chosen, but
when all are gathered together in the day of visitation they shall be
found many. "They shall sit down," not the bodily posture, but the
spiritual rest, not with human food, but with an eternal feast, "with
Abraham, Isaac, and Jacob, in the kingdom of heaven," where is light,
joy, glory, and eternal length of days.
Jerome: Because the God of Abraham, the Maker of heaven, is the Father
of Christ, therefore also is Abraham in the kingdom of heaven, and with
him will sit down the nations who have believed in Christ the Son of
the Creator.
Aug.: As we see Christians called to the heavenly feast, where is the
bread of righteousness, the drink of wisdom; so we see the Jews in
reprobation. "The children of the kingdom shall be cast into outer
darkness," that is, the Jews, who have received the Law, who observe
the types of all things that were to be, yet did not acknowledge the
realities when present.
Jerome: Or the Jews may be called "the children of the kingdom,"
because God reigned among them heretofore.
Chrys.: Or, He calls them "the children of the kingdom," because the
kingdom was prepared for them, which was the greater grief to them.
Aug., cont. Faust., xvi. 24: Moses set before the people of Israel no
other God than the God of Abraham, Isaac, and Jacob, and Christ sets
forth the very same God. So that so far was He from seeking to turn
that people away from their own God, that He therefore threatened them
with the outer darkness, because He saw them turned away from their own
God. And in this kingdom He tells them the Gentiles shall sit down with
Abraham, Isaac, and Jacob, for no other reason than that they held the
faith of Abraham, Isaac, and Jacob. To these Fathers Christ gives His
testimony, not as though they had been converted after death, or had
received justification after His passion.
Jerome: It is called, "outer darkness," because he whom the Lord casts
out leaves the light.
Haymo: What they should suffer there, He shews when He adds, "There
shall be weeping and gnashing of teeth." Thus in metaphor He describes
the sufferings of the tormented limbs; the eyes shed tears when filled
with smoke, and the teeth chatter together from cold. This shews that
the wicked in hell shall endure both extreme cold and extreme heat:
according to that in Job, "They shall pass from rivers of snow to the
scorching heat." [Job 24:19]
Jerome: Weeping and gnashing of teeth are a proof of bones and body;
truly then is there a resurrection of the same limbs, that sank into
the grave.
Rabanus: Or; The gnashing of teeth expresses the passion of remorse;
repentance coming too late and self-accusation that he had sinned with
such obstinate wickedness.
Remig.: Otherwise; By "other darkness," He means foreign nations; for
these words of the Lord are a historical prediction of the destruction
of the Jews, that they were to be led into captivity for their
unbelief, and to be scattered over the earth; for tears are usually
caused by heat, gnashing of teeth by cold. "Weeping" then is ascribed
to those who should be dispersed into the warmer climates of India and
Ethiopia, "gnashing of teeth" to those who should dwell in the colder
regions, as Hyrcania and Scythia.
Chrys.: But that none might suppose that these were nothing more than
fair words, He makes them credible by the miracles following, "And
Jesus said to the centurion, Go, and be it done to thee as thou hast
believed."
Rabanus: As though He had said, According to the measure of thy faith,
so be thy grace. For the merit of the Lord may be communicated even to
servants not only through the merit of their faith, but through their
obedience to rule. It follows, "And his servant was healed in the
self-same hour."
Chrys.: Wherein admire the speediness, shewing Christ's power, not only
to heal, but to do it in a moment of time.
Aug., Serm., 62. 3: As the Lord did not enter the centurion's house
with His body, but healed the servant, present in majesty, but absent
in body; so He went among the Jews only in the body, but among other
nations He was neither born of a Virgin, nor suffered, nor endured
human sufferings, nor did divine wonders; and yet was fulfilled that
which was spoken, "A people that I have not known hath served me, and
hath obeyed me by the hearing of the ear." [Ps 18:43] The Jews behold,
yet crucified Him; the world heard, and believed.
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14. And when Jesus was come into Peter's house, he saw his wife's
mother laid, and sick of a fever.
15. And he touched her hand, and the fever left her: and she arose, and
ministered unto them.
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Anselm: Matthew having in the leper shewn the healing of the whole
human race, and in the centurion's servant that of the Gentiles, now
figures the healing of the synagogue in Peter's mother-in-law. He
relates the case of the servant, first, because it was the greater
miracle, and the grace was greater in the conversion of the Gentile; or
because the synagogue should not be fully converted till the end of the
age when the fulness of the Gentiles should have entered in. Peter's
house was in Bethsaida.
Chrys., Hom. xxvii: Why did He enter into Peter's house? I think to
take food; for it follows, "And she arose, and ministered to them." For
He abode with His disciples to do them honour, and to make them more
zealous. Observe Peter's reverence towards Christ; though his
mother-in-law lay at home sick of a fever, yet he did not force Him
thither at once, but waited till His teaching should be completed, and
others healed. For from the beginning he was instructed to prefer
others to himself. Wherefore he did not even bring Him thither, but
Christ went in of Himself; purposing, because the centurion had said,
"I am not worthy that thou shouldest come under my roof," to shew what
He granted to a disciple. And He did not scorn to enter the humble hut
of a fisherman, instructing us in every thing to trample upon human
pride. Sometimes He heals by a word, sometimes He reaches forth His
hand; as here, "He touched her hand, and the fever left her."
For He would not always work miracles with display of surpassing power,
but would sometimes be hid. By touching her body He not only banished
the fever, but restored her to perfect health. Because her sickness was
such as art could cure, He shewed his power to heal, in doing what
medicine could not do, giving her back perfect health and strength at
once; which is intimated in what the Evangelist adds, "And she arose,
and ministered to them."
Jerome: For naturally the greatest weakness follows fever, and the
evils of sickness begin to be felt as the patient begins to recover;
but that health which is given by the Lord's power is complete at once.
Gloss., non occ.: And it is not enough that she is cured, but strength
is given her besides, for "she arose and ministered unto them."
Chrys.: This, "she arose and ministered unto them," shews at once the
Lord's power, and the woman's feeling towards Christ.
Bede: Figuratively, Peter's house is the Law, or the circumcision, his
mother-in-law the synagogue, which is at it were the mother of the
Church committed to Peter. She is in a fever, that is, she is sick of
zealous hate, and persecutes the Church. The Lord touches her hand,
when He turns her carnal works to spiritual uses.
Remig.: Or by Peter's mother-in-law may be understood the Law, which
according to the Apostle was made weak through the flesh, i.e. the
carnal understanding. But when the Lord through the mystery of the
Incarnation appeared visibly in the synagogue, and fulfilled the Law in
action, and taught that it was to be understood spiritually;
straightway it thus allied with the grace of the Gospel received such
strength, that what had been the minister of death and punishment,
because the minister of life and glory.
Rabanus: Or, every soul that struggles with fleshly lusts is sick of a
fever, but touched with the hand of Divine mercy, it recovers health,
and restrains the concupiscence of the flesh by the bridle of
continence, and with those limbs with which it had served uncleanness,
it now ministers to righteousness.
Hilary: Or; In Peter's wife's mother is shewn the sickly condition of
infidelity, to which freedom of will is near akin, being united by the
bonds as it were of wedlock. By the Lord's entrance into Peter's house,
that is into the body, unbelief is cured, which was before sick of the
fever of sin, and ministers in duties of righteousness to the Saviour.
Aug., De Cons. Evan., ii, 21: When this miracle was done, that is,
after what, or before what, Matthew has not said. For we need not
understand that it took place just after that which it follows in the
relation; he may be returning here to what he had omitted above. For
Mark relates this after the cleansing of the leper, which should seem
to follow the sermon on the mount, concerning which Mark is silent.
Luke also follows the same order in relating this concerning Peter's
mother-in-law as Mark; also inserting it before that long sermon which
seems to be the same with Matthew's sermon on the mount.
But what matters it in what order the events are told, whether
something omitted before is brought in after, or what was done after is
told earlier, so long as in the same story he does not contradict
either another or himself? For as it is in no man's power to choose in
what order he shall recollect the things he has once known, it is
likely enough that each of the Evangelists thought himself obliged to
relate all in that order in which it pleased God to bring to his memory
the various events. Therefore when the order of time is not clear, it
cannot import to us what order of relation any one of them may have
followed.
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16. When the even was come, they brought unto him many that were
possessed with devils: and he cast out the spirits with his word, and
healed all that were sick:
17. That it might be fulfilled which was spoken by Esaias the prophet,
saying, Himself took our infirmities, and bare our sicknesses.
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Chrys.: Because the multitude of believers was now very great, they
would not depart from Christ, though time pressed; but in the evening
they bring unto Him the sick. "When it was evening, they brought unto
him many that had daemons."
Aug., De Cons. Evan., ii, 22: The words, "Now when it was evening,"
shew that the evening of the same day is meant. This would not have
been implied, had it been only "when it was evening."
Remig.: Christ the Son of God, the Author of human salvation, the fount
and source of all goodness, furnished heavenly medicine, "He cast out
the spirits with a word, and healed all that were sick." Daemons and
diseases He sent away with a word, that by these signs, and mighty
works, He might shew that He was come for the salvation of the human
race.
Chrys.: Observe how great a multitude of cured the Evangelist here runs
through, not relating the case of each, but in one word introducing an
innumerable flood of miracles. That the greatness of the miracle should
not raise unbelief that so many people and so various diseases could be
healed in so short a space, he brings forward the Prophet to bear
witness to the things that were done, "That it might be fulfilled which
was spoken by Esaias the Prophet, saying, Himself took our
infirmities."
Rabanus: "Took" them not that He should have them Himself, but that He
should take them away from us; "and bare our sicknesses," in that what
we were too weak to bear, He should bear for us.
Remig.: He took the infirmity of human nature so as to make us strong
who had before been weak.
Hilary: And by the passion of His body, according to the words of the
Prophet, He absorbed all the infirmities of human weakness.
Chrys.: The Prophet seems to have meant this of sins; how then does the
Evangelist explain it of bodily diseases? It should be understood, that
either he cites the text literally, or he intends to inculcate that
most of our bodily diseases have their origin in sins of the soul; for
death itself has its root in sin.
Jerome: It should be noted, that all the sick were healed not in the
morning nor at noon, but rather about sunset; as a corn of wheat dies
in the ground that it may bring forth much fruit.
Rabanus: Sunset shadows forth the passion and death of Him Who said,
"While I am in the world, I am the light of the world." [John 9:5] Who
while He lived temporally in the flesh, taught only a few of the Jews;
but having trodden under foot the kingdom of death, promised the gifts
of faith to all the Gentiles throughout the world.
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18. Now when Jesus saw great multitudes about him, he gave commandment
to depart unto the other side.
19. And a certain Scribe came, and said unto him, "Master, I will
follow thee whithersoever thou goest."
20. And Jesus saith unto him, "The foxes have holes, and the birds of
the air have nests; but the Son of man hath not where to lay his head."
21. And another of his disciples said unto him, "Lord, suffer me first
to go and bury my father."
22. But Jesus said unto him, "Follow me; and let the dead bury their
dead."
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Chrys.: Because Christ not only healed the body, but purified the soul
also, He desired to shew forth true wisdom, not only by curing
diseases, but by doing nothing with ostentation; and therefore it is
said, "Now when Jesus saw great multitudes about him, he commanded his
disciples to cross over to the other side." This He did at once
teaching us to be lowly, softening the ill-will of the Jews, and
teaching us to do nothing with ostentation.
Remig.: Or; He did this as one desiring to shun the thronging of the
multitude. But they hung upon Him in admiration, crowding to see Him.
For who would depart from one who did such miracles? Who would not wish
to look upon His open face, to see His mouth that spoke such things?
For if Moses' countenance was made glorious, and Stephen's as that of
an Angel, gather from this how it was to have been supposed that their
common Lord must have then appeared; of whom the Prophet speaks, "Thy
form is fair above the sons of men." [Ps 45:2]
Hilary: The name "disciples" is not to be supposed to be confined to
the twelve Apostles; for we read of many disciples besides the twelve.
Aug.: It is clear that this day on which they went over the lake was
another day, and not that which followed the one on which Peter's
mother-in-law was healed, on which day Mark and Luke relate that He
went out into the desert.
Chrys.: Observe that He does not dismiss the multitudes, that He may
not offend them. He did say to them, Depart ye, but bade His disciples
go away from thence, thus the crowds might hope to be able to follow.
Remig.: What happened between the command of the Lord given, and their
crossing over, the Evangelist purposes to relate in what follows: "And
one of the Scribes came to him and said, Master, I will follow thee
whithersoever thou goest."
Jerome: This Scribe of the Law who knew but the perishing letter, would
not have been turned away had his address been, Lord, I will follow
Thee.' But because he esteemed the Saviour only as one of many masters,
and was a man of the letter' [margin note: literator] (which is better
expressed in Greek, grammateus) not a spiritual hearer, therefore he
had no place where Jesus might lay His head. It is suggested to us that
he sought to follow the Lord, because of His great miracles, for the
sake of the gain to be derived from them; and was therefore rejected;
seeking the same thing as did Simon Magus when he would have given
Peter money.
Chrys.: Observe also how great his pride; approaching and speaking as
though he disdained to be considered as one of the multitude; desiring
to shew that he was above the rest.
Hilary: Otherwise; This Scribe being one of the doctors of the Law,
asks if he shall follow Him, as though it were not contained in the Law
that this is He whom it were gain to follow. Therefore He discovers the
feeling of unbelief under the diffidence of his enquiry. For the taking
up of the faith is not by question but by following.
Chrys.: So Christ answers him not so much to what he had said, but to
the obvious purpose of his mind. "Jesus saith unto him, The foxes have
holes, and the birds of the air have nests, but the Son of man hath not
where to lay his head;" as though He had said;
Jerome: . . Why do you seek to follow Me for the sake of the riches and
gain of this world, when My poverty is such that I have neither lodging
nor home of My own?
Chrys.: This was not to send him away, but rather to convict him of
evil intentions; at the same time permitting him if he would to follow
Christ with the expectation of poverty.
Aug., Serm., 100, 1: Otherwise; "The Son of man hath not where to lay
his head;" that is, in your faith. "The foxes have hole," in your
heart, because you are deceitful. "The birds of the air have nests," in
your heart, because you are proud. Deceitful and proud follow Me not;
for how should guile follow sincerity?
Greg., Mor., xix. 1: Otherwise; The fox is a crafty animal, lying hid
in ditches and dens, and when it comes abroad never going in a straight
path, but in crooked windings; birds raise themselves in the air. By
the foxes then are meant the subtle and deceitful daemons, by the birds
the proud daemons; as though He had said; Deceitful and proud daemons
have their abode in your heart; but my lowliness finds no rest in a
proud spirit.
Aug., Quaest. in Matt., q. 5: He was moved to follow Christ because of
the miracles; this vain desire of glory is signified by the birds; but
he assumed the submissiveness of a disciple, which deceit is signified
by the foxes.
Rabanus: Heretics confiding in their art are signified by the foxes,
the evil spirits by the birds of the air, who have their holes and
their nests, that is, their abodes in the heart of the Jewish people.
"Another of his disciples saith unto him, Lord, suffer me first to go
and bury my father."
Jerome: In what one thing is this disciple like the Scribe? The one
called Him Master, the other confesses Him as his Lord. The one from
filial piety asks permission to go and bury his father; the other
offers to follow, not seeking a master, but by means of his master
seeking gain for himself.
Hilary: The disciple does not ask whether he shall follow Him; for he
already believed that he ought to follow, but prays to be suffered
first to bury his father.
Aug., Serm., 100, 1: The Lord when He prepares men for the Gospel will
not have any excuse of this fleshly and temporal attachment to
interfere, therefore it follows; "Jesus said unto him, Follow me, and
leave the dead to bury their dead."
Chrys.: This saying does not condemn natural affection to our parents,
but shews that nothing ought to be more binding on us than the business
of heaven; that to this we ought to apply ourselves with all our
endeavours, and not to be slack, however necessary or urgent are the
things that draw us aside. For what could be more necessary than to
bury a father? What more easy? For it could not need much time. But in
this the Lord rescued him from much evil, weeping, and mourning, and
from the pains of expectation. For after the funeral there must come
examination of the will, division of the inheritance, and other things
of the same sort; and thus trouble following trouble, like the waves,
would have borne him far from the port of truth. But if you are not yet
satisfied, reflect further that oftentimes the weak are not permitted
to know the time, or to follow to the grave; even though the dead be
father, mother, or son; yet are they not charged with cruelty that
hinder them; it is rather the reverse of cruelty. And it is a much
greater evil to draw one away from spiritual discourse; especially when
there were who should perform the rites; as here, "Leave the dead to
bury their dead."
Aug.: As much as to say; Thy father is dead; but there are also other
dead who shall bury their dead, because they are in unbelief.
Chrys.: This moreover shews that this dead man was not his; for, I
suppose, he that was dead was of the unbelieving. If you wonder at the
young man, that in a matter so necessary he should have asked Jesus,
and not have gone away of his own accord, wonder much more that he
abode with Jesus after he was forbidden to depart; which was not from
lack of affection, but that he might not interrupt a business yet more
necessary.
Hilary: Also, because we are taught in the beginning of the Lord's
prayer, first to say, "Our Father, which art in heaven;" and since this
disciple represents the believing people; he is here reminded that he
has one only Father in heaven [margin note: Matt 23:9], and that
between a believing son and an unbelieving father the filial relation
does not hold good. We are also admonished that the unbelieving dead
are not to be mingled with the memories of the saints; and that they
are also dead who live out of God; and the dead are buried by the dead,
because by the faith of God it behoves the living to cleave to the
living (God).
Jerome: But if the dead shall bury the dead, we ought not to be careful
for the dead but for the living, lest while we are anxious for the
dead, we ourselves should be counted dead.
Greg., Mor., iv, 27: The dead also bury the dead, when sinners protect
sinners. They who exalt sinners with their praises, hide the dead under
a pile of words.
Rabanus: From this we may also take occasion to observe, that lesser
goods are to be sometimes forfeited for the sake of securing greater.
Aug., De Cons. Evan., ii, 23: Matthew relates that this was done when
He gave them commandment that they should go over the lake, Luke, that
it happened as they walked by the way; which is no contradiction, for
they must have walked by the way that they might come to the lake.
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23. And when he was entered into a ship, his disciples followed him.
24. And, behold, there arose a great tempest in the sea, insomuch that
the ship was covered with the waves: but he was asleep.
25. And his disciples came to him, and awoke him, saying, "Lord, save
us: we perish."
26. And he saith unto them, "Why are ye fearful, O ye of little faith?"
The he arose, and rebuked the winds and the sea; and there was a great
calm.
27. But the men marvelled, saying, "What manner of man is this, that
even the winds and the sea obey him!"
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Pseudo-Origen, Hom. in div. vii: Christ having performed many great and
wonderful things on the land, passes to the sea, that there also He
might shew forth His excellent power, presenting Himself before all men
as the Lord of both earth and sea. "And when he was entered into a
boat, his disciples followed him," not being weak but strong and
established in the faith. Thus they followed Him not so much treading
in His footsteps, as accompanying Him in holiness of spirit.
Chrys., Hom., xxviii: He took His disciples with Him, and in a boat,
that they might learn two lessons; first, not to be confounded in
dangers, secondly, to think lowly of themselves in honour. That they
should not think great things of themselves because He kept them while
He sent the rest away, He suffers them to be tossed by the waves. Where
miracles were to be shewn, He suffers the people to be present; where
temptations and fears were to be stilled, there He takes with Him only
the victors of the world, whom He would prepare for strife.
Pseudo-Origen: Therefore, having entered into the boat He cause the sea
to rise; "And, to, there arose a great tempest in the sea, so that the
boat was covered by the waves." This tempest did not arise of itself,
but in obedience to the power of Him Who gave commandment, "who brings
the winds out of his treasures." [Jer 10:13] There "arose a great
tempest," that a great work might be wrought; because by how much the
more the waves rushed into the boat, so much the more were the
disciples troubled, and sought to be delivered by the wonderful power
of the Saviour.
Chrys.: They had seen others made partakers of Christ's mercies, but
forasmuch as no man has so strong a sense of those things that are done
in the person of another as of what is done to himself, it behoved that
in their own bodies they should feel Christ's mercies. Therefore He
willed that this tempest should arise, that in their deliverance they
might have a more lively sense of His goodness. This tossing of the sea
was a type of their future trials of which Paul speaks, "I would not
have you ignorant, brethren, how that we were troubled beyond our
strength." [2 Cor 1:8]
But that there might be time for their fear to arise, it follows, "But
he was asleep." For if the storm had arisen while He was awake, they
would either not have feared, or not have prayed Him, or would not have
believed that He had the power to still it.
Pseudo-Origen: Wonderful, stupendous event! He that never slumbereth
nor sleepeth, is said to be asleep. He slept with His body, but was
awake in His Deity, shewing that He bare a truly human body which He
had taken on Him, corruptible. He slept with the body that He might
cause the Apostles to watch, and that we all should never sleep with
our mind. With so great fear were the disciples seized, and almost
beside themselves, that they rushed to Him, and did not modestly or
gently rouse Him, but violently awakened Him, "His disciples came to
him, and awoke him, saying, Lord, save us, we perish."
Jerome: Of this miracle we have a type in Jonah, who while all are in
danger is himself unconcerned, sleeps, and is awakened.
Pseudo-Origen: O ye true disciples! ye have the Saviour with you, and
do ye fear danger? Life itself is among you, and are ye afraid of
death? They would answer, We are yet children, and weak; and are
therefore afraid; whence it follows, "Jesus saith unto them, Why are ye
afraid, O ye of little faith?" As though He had said, If ye have known
me mighty upon earth, why believe ye not that I am also mighty upon the
sea? And even though death were threatening you, ought ye not to
support it with constancy? He who believes a little will be reasoned
with; he who believes not at all will be neglected.
Chrys.: If any should say, that this was a sign of no small faith to go
and rouse Jesus; it is rather a sign that they had not a right opinion
concerning Him. They knew that when wakened He could rebuke the waves,
but they did not yet know that He could do it while sleeping. For this
cause He did not do this wonder in the presence of the multitudes, that
they should not be charged with their little faith; but He takes His
disciples apart to correct them, and first stills the raging of the
waters. "Then he arose, and rebuked the winds and the sea, and there
was a great calm."
Jerome: From this passage we understand, that all creation is conscious
of its Creator; for what may be rebuked and commanded is conscious of
the mind commanding. I do not mean as some heretics hold, that the
whole creation is animate [ed. note: Origen is accused of maintaining
that the sun, moon, and stars had souls, (which had been originally
created incorporeal, and for sinning had been united with the heavenly
bodies,) that they were in consequence rational, that they knew,
praised, and prayed to God through Christ, that they were liable to
sin, and that they, and the elements also, would undergo the future
judgment. vid. Jerom. ad. Avit. 4] - but by the power of the Maker
things which to us have no consciousness have to Him.
Pseudo-Origen: Therefore He gave commandment to the winds and the sea,
and from a great storm it because a great calm. For it behoves Him that
is great to do great things; therefore He who first greatly stirred the
depths of the sea, now again commands a great calm, that the disciples
who had been too much troubled might have great rejoicing.
Chrys.: Observe also that the storm is stilled at once entirely, and no
trace of disturbance appears; which is beyond nature; for when a storm
ceases in the course of nature, yet the water is wont to be agitated
for some time longer, but here all is tranquility at once. Thus what is
said of the Father, "He spake, and the storm of wind ceases," [Ps
107:25] this Christ fulfilled in deed; for by His word and bidding only
He stayed and checked the waters. For from His appearance, from His
sleeping, and His using a boat, they that were present supposed Him a
man only, and on this account they fell into admiration of Him; "And
the men marvelled, saying, What manner of man is this, for the winds
and the sea obey him?"
Gloss., non occ.: Chrysostom explains thus, "What manner of man is
this?" His sleeping and His appearance shewed the man; the sea and the
calm pointed out the God.
Pseudo-Origen: But who were the men that marvelled? You must not think
that the Apostles are here meant, for we never find the Lord's
disciples mentioned with disrespect; they are always called either the
Disciples or the Apostles. They marvelled then who sailed with Him,
whose was the boat.
Jerome: But if any shall content that it was the disciples who
wondered, we shall answer they are rightly spoken of as the men,'
seeing they had not yet learnt the power of the Saviour.
Pseudo-Origen: This is not a question, "What manner of man is this?"
but an affirmation that He is one whom the winds and the sea obey,
"What manner of man then is this?" that is, how powerful, how mighty,
how great! He commands every creature, and they transgress not His law;
men alone disobey, and are therefore condemned by His judgment.
Figuratively; We are all embarked in the vessel of the Holy Church, and
voyaging through this stormy world with the Lord. The Lord Himself
sleeps a merciful sleep while we suffer, and awaits the repentance of
the wicked.
Hilary: Or; He sleeps, because by our sloth He is cast asleep in us.
This is done that we may hope aid from God in fear of danger; and that
hope though late may be confident that it shall escape danger by the
might of Christ watching within.
Pseudo-Origen: Let us therefore come to Him with joy, saying with the
Prophet, "Arise, O Lord, why sleepest thou?" [Ps 44:23] And He will
command the winds, that is, the daemons, who raise the waves, that is,
the rulers of the world, to persecute the saints, and He shall make a
great calm around both body and spirit, peace for the Church, stillness
for the world.
Rabanus: Otherwise; The sea is the turmoil of the world; the boat in
which Christ is embarked is to be understood the tree of the cross, by
the aid of which the faithful having passed the waves of the world,
arrive in their heavenly country, as on a safe shore, whither Christ
goes with His own; whence He says below, "He that will come after me,
let him deny himself, and take up his cross, and follow me." [Matt
16:24]
When then Christ was fixed on the cross, a great commotion was raised,
the minds of His disciples being troubled at His passion, and the boat
was covered by the waves. For the whole strength of persecution was
around the cross of Christ, on which He died; as it is here, "But he
was asleep." His sleep is death. The disciples awaken the Lord, when
troubled at His death; they seek His resurrection with earnest prayers,
saying, "Save us," by rising again; "we perish," by our trouble at Thy
death. He rises again, and rebukes the hardness of their hearts, as we
read in other places. "He commands the winds," in that He overthrew the
power of the Devil; "He commanded the sea," in that He disappointed the
malice of the Jews; "and there was a great calm," because the minds of
the disciples were calmed when they beheld His resurrection.
Bede: Or; The boat is the present Church, in which Christ passes over
the sea of this world with His own, and stills the waves of
persecution. Wherefore we may wonder, and give thanks.
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28. And when he was come to the other side into the country of the
Gergesenes, there met him two possessed with devils, coming out of the
tombs, exceeding fierce, so that no man might pass by that way.
29. And, behold, they cried out, saying, "What have we to do with thee,
Jesus, thou Son of God? art thou come hither to torment us before the
time?"
30. And there was a good way off from them a herd of many swine
feeding.
31. So the devils besought him, saying, "If thou cast us out, suffer us
to go away into the herd of swine."
32. And he said unto them, "Go." And when they were come out, they went
into the herd of swine: and, behold, the whole herd of swine ran
violently down a steep place into the sea, and perished in the waters.
33. And they that kept them fled, and went their ways into the city,
and told every thing, and what was befallen to the possessed of the
devils.
34. And, behold, the whole city came out to meet Jesus: and when they
saw him, they besought him that he would depart out of their coasts.
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Chrys.: Because there were who thought Christ to be a man, therefore
the daemons came to proclaim His divinity, that they who had not seen
the sea raging and again still, might hear the daemons crying; "And
when he was come to the other side in the country of the Gergesenes,
there met him two men having daemons."
Rabanus: Gerasa is a town of Arabia beyond Jordan, close to Mount
Gilead, which was in the possession of the tribe of Manasseh, not far
from the lake of Tiberias, into which the swine were precipitated.
Aug., De. Cons. Evan., ii, 24: Whereas Matthew relates that there were
two who were afflicted with daemons, but Mark and Luke mention only
one, you must understand that one of them was a person of note, for
whom all that country was in grief, and about whose recovery there was
much care, whence the fame of this miracle was the more noised abroad.
Chrys.: Or; Luke and Mark chose to speak of one who was more grievously
afflicted; whence also they add a further description of his calamity;
Luke saying that he brake his bonds and was driven into the desert;
Mark telling that he ofttimes cut himself with stones. But they neither
of them say that there was only one, which would be to contradict
Matthew. What is added respecting them that they "came from among the
tombs," alludes to a mischievous opinion, that the souls of the dead
became daemons. Thus many soothsayers use to kill children, that they
may have their souls to cooperate with them; and daemoniacs also often
cry out, I am the spirit of such an one. But it is not the soul of the
dead man that then cries out, the daemon assumes his voice to deceive
the hearers. For if the soul of a dead man has power to enter the body
of another, much more might it enter its own. And it is more
unreasonable to suppose that a soul that has suffered cruelty should
cooperate with him that injured it, or that a man should have power to
change an incorporeal being into a different kind of substance, such as
a human soul into the substance of a daemon. For even in a material
body, this is beyond human power; as, for example, no man can change
the body of a man into that of an ass.
And it is not reasonable to think that a disembodied spirit should
wander to and for on the earth. "The souls of the righteous are in the
hand of God;" [Wis 3:1] therefore those of young children must be so,
seeing they are not evil. And the souls of sinners are at once conveyed
away from hence, as is clear from Lazarus, and the rich man.
Because none dared to bring them to Christ because of their fierceness,
therefore Christ goes to them. This their fierceness is intimated when
it is added, "Exceeding fierce, so that no man might pass that way." So
they who hindered all others from passing that way, found one now
standing in their way. For they were tortured in an unseen manner,
suffering intolerable things from the mere presence of Christ. "And,
to, they cried out, saying, What have we to do with thee, Jesus, thou
Son of David?"
Jerome: This is no voluntary confession followed up by a reward to the
utterer, but one extorted by the compulsion of necessity. A runaway
slave, when after long time he first beholds his master, straight
thinks only of deprecating the scourge; so the daemons, seeing the Lord
suddenly moving upon the earth, thought He was come to judge them. Some
absurdly suppose that these daemons knew the Son of God, while the
Devil knew Him not, because their wickedness was less than his. But all
the knowledge of the disciple must be supposed in the Master.
Aug., City of God, book 9, ch. 21: God was so far known to them as it
was His pleasure to be known; and He pleased to be known so far as it
was needful. He was known to them therefore not as He is Life eternal,
and the Light which enlightens the good, but by certain temporal
effects of His excellence, and signs of His hidden presence, which are
visible to angelic spirits though evil, rather than to the infirmity of
human nature.
Jerome: But both the Devil and the daemons may be said to have rather
suspected, than known, Jesus to be the Son of God.
Pseudo-Aug., Quaest. V. et. N.T., 9, 55: When the daemons cry out,
"What have we to do with thee, Jesus, thou Son of God?" we must suppose
them to have spoken from suspicion rather than knowledge. "For had they
known him, they never would have suffered the Lord of glory to be
crucified." [1 Cor 2:8]
Remig.: But as often as they were tortured by His excellent power, and
saw Him working signs and miracles, they supposed Him to be the Son of
God; when they saw Him hungry and thirsty, and suffering such things,
they doubted, and thought Him mere man. It should be considered that
even the unbelieving Jews when they said that Christ cast out daemons
in Beelzebub, and the Arians who said that He was a creature, deserve
condemnation not only on God's sentence, but on the confession of the
daemons, who declare Christ to be the Son of God. Rightly do they say,
"What have we to do with thee, Jesus, thou Son of God?" that is, our
malice and Thy grace have nothing in common, according to that the
Apostle speaks, "There is no fellowship of light with darkness." [2 Cor
6:14]
Chrys.: That this should not be thought to be flattery, they cry out
what they were experiencing, "Art thou come to torment us before the
time?"
Aug., City of God, book 8, ch. 23: Either because that came upon them
unexpectedly, which they looked for indeed, but supposed more distant;
or because they thought their perdition consisted in this, that when
known they would be despised; or because this was before the day of
judgment, when they should be punished with eternal damnation.
Jerome: For the presence of the Saviour is the torment of daemons.
Chrys.: They could not say they had not sinned, because Christ had
found them doing evil, and marring the workmanship of God; whence they
supposed that for their more abundant wickedness the time of the last
punishment which shall be at the day of judgment should not be tarried
for to punish them.
Aug., De Cons. Evan., ii, 24: Though the words of the daemons are
variously reported by the three Evangelists, yet this is no difficulty;
for they either all convey the same sense, or may be supposed to have
been all spoken. Nor again because in Matthew they speak in the plural,
in the others in the singular number; because even the other two
Evangelists relate that when asked his name, he answered, Legion,
shewing that the daemons were many.
"Now there was not far from thence a herd of many swine feeding; and
the daemons prayed him, saying, If thou cast us out hence, send us into
the swine.
Greg., Mor., ii, 10: For the Devil knows that of himself he has no
power to do any thing, because it is not of himself that he exists as a
spirit.
Remig.: They did not ask to be sent into men, because they saw Him by
whose excellence they were tortured existing in human shape. Nor did
they ask to be sent into sheep, because sheep are by God's institution
clean animals, and were then offered in the temple of God. But they
requested to be sent into the swine rather than into any of the other
unclean animals, because this is of all animals the most unclean;
whence also it has its name porcus,' as being spurens,' filthy, and
delighting in filthiness; and daemons also delight in the filthiness of
sin. They did not pray that they might be sent into the air, because of
their eager desire of hurting men.
"And he saith unto them, Go."
Chrys.: Jesus did not say this, as though persuaded by the daemons, but
with many designs therein. One, that He might shew the mighty power to
hurt of these daemons, who were in possession of the two men; another,
that all might see that they had no power against the swine unless by
His sufferance; thirdly, to shew that they would have done more
grievous hurt to the men, had they not even in their calamities been
aided by Divine Providence, for they hate men more than irrational
animals. By this it is manifest that there is no man who is not
supported by Divine Providence; and if all are not equally supported by
it, neither after one manner, this is the highest characteristic of
Providence, that it is extended to each man according to his need.
Besides the above-mentioned things, we learn also that He cares not
only for the whole together, but for each one in particular; which one
may see clearly in these daemoniacs, who would have been long before
choked in the deep, had not Divine care preserved them. He also
permitted them to go into the herd of swine, that they that dwelt in
those parts might know His power. For where He was known to none, there
He makes His miracles to shine forth, that He may bring them to a
confession of His divinity.
Jerome: The Saviour bade them go, not as yielding to their request, but
that by the death of the swine, an occasion of man's salvation might be
offered.
"But they went out, (to wit, out of the men,) and went into the swine;
and, lo, the whole herd rushed violently headlong into the sea, and
perished in the waters."
Let Manichaeans blush; if the souls of men and of beasts be of one
substance, and one origin, how should two thousand swine have perished
for the sake of the salvation of two men?
Chrys.: The daemons destroyed the swine because they are ever striving
to bring men into distress, and rejoice in destruction. The greatness
of the loss also added to the fame of that which was done; for it was
published by many persons; namely, by the men that were healed, by the
owners of the swine, and by those that fed them; as it follows, "But
they that fed them fled, and went into the town, and told all, and
concerning them that had the daemons; and, behold, the whole town went
out to meet Jesus." But when they should have adored Him, and wondered
at His excellent power, they cast Him from them, as it follows, "And
when they saw him, they besought him that he would depart out of their
coasts."
Observe the clemency of Christ next in His excellent power; when those
who had received favours from Him would drive Him away, He resisted
not, but departed, and left those who thus pronounced themselves
unworthy of His teaching, giving them as teachers those who had been
delivered from the daemons, and the feeders of the swine.
Jerome: Otherwise; This request may have proceeded from humility as
well as pride; like Peter, they may have held themselves unworthy of
the Lord's presence, "Depart from me, for I am a sinful man, O Lord."
[Luke 5:8]
Rabanus: Gerasa is interpreted casting out the dweller,' or, a stranger
approaching;' this is the Gentile world which cast out the Devil from
it; and which was first far off, but now made near, after the
resurrection being visited by Christ through His preachers.
Ambrose, Ambrosiaster, in Luc. 3. 30: The two daemoniacs are also a
type of the Gentile world; for Noah having three sons, Shem, Ham, and
Japhet, Shem's posterity alone was taken into the inheritance of God,
while from the other two sprang the nations of the Gentiles.
Hilary: Thus the daemons held the two men among the tombs without the
town, that is, without the synagogue of the Law and the Prophets; that
is, they infested the original seats of the two nations, the abodes of
the dead, making the way of this present life dangerous to the passers
by.
Rabanus: It is not without cause that he speaks of them as dwelling
among the tombs; for what else are the bodies of the faithless but
sepulchres of the dead, in which the word of God dwells not, but there
is enclosed the soul dead in sins. He says, "So that no man might pass
through that way," because before the coming of the Saviour the Gentile
world was inaccessible.
Or, by the two, understand both Jews and Gentiles, who did not abide in
the house, that is, did not rest in their conscience. But they abode in
tombs, that is, delighted themselves in dead works, and suffered no man
to pass by the way of faith, which way the Jews obstructed.
Hilary: By their coming forth to meet Him is signified the willingness
of men flocking to the faith. The daemons seeing that there is no
longer any place left for them among the Gentiles, pray that they may
be suffered to dwell among the heretics; these, seized by them, are
drowned in the sea, that is, in worldly desires, by the instigations of
the daemons, and perish in the unbelief of the rest of the Gentiles.
Bede, in Luc., 3: Or; The swine are they that delight in filthy
manners; for unless one live as a swine, the devils do not receive
power over him; or at most, only to try him, not to destroy him. That
the swine were sent headlong into the lake, signifies, that when the
people of the Gentiles are delivered from the condemnation of the
daemons, yet still they who would not believe in Christ, perform their
profane rites in secret, drowned in a blind and deep curiosity. That
they that fed the swine, fled and told what was done, signifies that
even the leaders of the wicked though they shun the law of
Christianity, yet cease not to proclaim the wonderful power of Christ.
When struck with terror, they entreat Him to depart from them, they
signify a great number who, well satisfied with their ancient life,
shew themselves willing to honour the Christian law, while they declare
themselves unable to perform it.
Hilary: Or; the town is a type of the Jewish nation, which having heard
of Christ's works goes forth to meet its Lord, to forbid Him to
approach their country and town; for they have not received the Gospel.
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Chapter 9
1. And he entered into a ship, and passed over, and came into his own
city.
2. And, behold, they brought to him a man sick of the palsy, lying on a
bed: and Jesus seeing their faith said unto the sick of the palsy,
"Son, be of good cheer; thy sins be forgiven thee."
3. And, behold, certain of the Scribes said within themselves, "This
man blasphemeth."
4. And Jesus knowing their thoughts said, "Wherefore think ye evil in
your hearts?
5. For whether is easier, to say, Thy sins be forgiven thee; or to say,
Arise, and walk?
6. But that ye may know that the Son of man hath power on earth to
forgive sins, (then saith he to the sick of the palsy,) "Arise, take up
thy bed, and go unto thine house."
7. And he arose, and departed to his house.
8. But when the multitude saw it, they marvelled, and glorified God,
which had given such power unto men.
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Chrys., Hom. xxix: Christ had above shewn His excellent power by
teaching, when "he taught them as one having authority;" in the leper,
when He said, "I will, be thou clean;" by the centurion, who said to
Him, "Speak the word, and my servant shall be healed;" by the sea which
He calmed by a word; by the daemons who confessed Him; now again, in
another and greater way, He compels His enemies to confess the equality
of His honour with the Father; to this end it proceeds, "And Jesus
entered into a ship, and passed over, and came into his own city." He
entered a boat to cross over, who could have crossed the sea on foot;
for He would not be always working miracles, that He might not take
away the reality of His incarnation.
Chrysologus, Serm. 50: The Creator of all things, the Lord of the
world, when He had for our sakes straitened Himself in the bonds of our
flesh, began to have His own country as a man, began to be a citizen of
Judaea, and to have parents, though Himself the parent of all, that
affection might attach those whom fear had separated.
Chrys.: By "his own city" is here meant Capharnaum. For one town, to
wit, Bethlehem, had received Him to be born there; another had brought
Him up, to wit, Nazareth; and a third received Him to dwell there
continually, namely, Capharnaum.
Aug., De Cons. Evan., ii, 25: That Matthew here speaks of "his own
city," and Mark calls it Capharnaum, would be more difficult to be
reconciled if Matthew had expressed it Nazareth. But as it is, all
Galilee might be called Christ's city, because Nazareth was in Galilee;
just as all the Roman empire, divided into many states, was still
called the Roman city. [margin note: civitas] Who can doubt then that
the Lord in coming to Galilee is rightly said to come into "his own
city," whatever was the town in which He abode, especially since
Capharnaum was exalted into the metropolis of Galilee?
Jerome: Or; This city may be no other than Nazareth, whence He was
called a Nazarene.
Aug.: And if we adopt this supposition, we must say that Matthew has
omitted all that was done from the time that Jesus entered into His own
city till He came to Capharnaum, and has proceeded on at once to the
healing of the paralytic; as in many other places they pass over things
that intervened, and carry on the thread of the narrative, without
noticing any interval of time, to something else; so here, "And, to,
they bring unto him a paralytic laying on a bed."
Chrys.: This paralytic is not the same as he in John. For he lay by the
pool, this in Capharnaum; he had none to assist him, this was borne "on
a bed."
Jerome: "On a bed," because he could not walk.
Chrys.: He does not universally demand faith of the sick, as, for
example, when they are mad, or from any other sore sickness are not in
possession of their minds; as it is here, "seeing their faith;"
Jerome: not the sick man's, but theirs that bare him.
Chrys.: Seeing then that they shewed so great faith, He also shews His
excellent power; with full power forgiving sin, as it follows, "he said
to the paralytic, Be of good courage, son, thy sins are forgiven thee."
Chrysologus: Of how great power with God must a man's own faith be,
when that of others here availed to heal a man both within and without.
The paralytic hears his pardon pronounced, in silence uttering no
thanks, for he was more anxious for the cure of his body than his soul.
Christ therefore with good reason accepts the faith of those that bare
him, rather than his own hardness of heart.
Chrys.: Or, we may suppose even the sick man to have had faith;
otherwise he would not have suffered himself to be let down through the
roof as the other Evangelist relates.
Jerome: O wonderful humility! This man feeble and despised, crippled in
every limb, He addresses as "son." The Jewish Priests did not deign to
touch him. Even therefore His "son," because his sins were forgiven
him. Hence we may learn that diseases are often the punishment of sin;
and therefore perhaps his sins are forgiven him, that when the cause of
his disease has been first removed, health may be restored.
Chrys.: The Scribes in their desire to spread an ill report of Him,
against their will made that which was done be more widely known;
Christ using their envy to make known the miracle. For this is of His
surpassing wisdom to manifest His deeds through His enemies; whence it
follows, "Behold, some of the Scribes said among themselves, This man
blasphemeth."
Jerome: We read in prophecy, "I am he that blotteth out thy
transgressions;" [Isa 43:25] so the Scribes regarding Him as a man, and
not understanding the words of God, charged Him with blasphemy. But He
seeing their thoughts thus shewed Himself to be God, Who alone knoweth
the heart; and thus, as it were, said, By the same power and
prerogative by which I see your thoughts, I can forgive men their sins.
Learn from your own experience what the paralytic has obtained. "When
Jesus perceived their thoughts, he said, Why think ye evil in your
hearts?"
Chrys.: He did not indeed contradict their suspicions so far as they
had supposed Him to have spoken as God. For had He not been equal to
God the Father, it would have behoved Him to say, I am far from this
power, that of forgiving sin. But He confirms the contrary of this, by
His words and His miracle; "Whether is it easier to say, Thy sins are
forgiven thee, or to say, Arise, and walk?" By how much the soul is
better than the body, by so much is it a greater thing to forgive sin
than to heal the body. But forasmuch as the one may be seen with the
eyes, but the other is not sensibly perceived, He does the lesser
miracle which is the more evident, to be a proof of the greater miracle
which is imperceptible.
Jerome: Whether or no his sins were forgiven He alone could know who
forgave; but whether he could rise and walk, not only himself but they
that looked on could judge of; but the power that heals, whether soul
or body, is the same. And as there is a great difference between saying
and doing, the outward sign is given that the spiritual effect may be
proved; "But that ye may know that the Son of Man hath power on earth
to forgive sins."
Chrys.: Above, He said to the paralytic, "Thy sins are forgiven thee,"
not, I forgive thee thy sins; but now when the Scribes made resistance,
He shews the greatness of His power by saying, "The Son of Man hath
power on earth to forgive sins." And to shew that He was equal to the
Father, He said not that the Son of Man needed any to forgive sins, but
that "He hath power."
Gloss, ap. Anselm: These words "That ye may know," may be either
Christ's words, or the Evangelist's words. As though the Evangelist had
said, They doubted whether He could remit sins, "But that ye may know
that the Son of Man hath the power to remit sins, he saith to the
paralytic." If they are the words of Christ, the connexion will be as
follows; You doubt that I have power to remit sins, "but that ye may
know that the Son of Man hath power to remit sins" = the sentence is
imperfect, but the action supplies the place of the consequent clause,
"he saith to the paralytic, Rise, take up thy bed."
Chrysologus: That which had been proof of his sickness, should now
become proof of his recovered health. "And go to thy house," that
having been healed by Christian faith, you may not die in the
faithlessness of the Jews.
Chrys.: This command He added, that it might be seen there was no
delusion in the miracle; so it follows to establish the reality of the
cure, "And he arose, and went away to his own house." But they that
stood by yet grovel on the earth, whence it follows, "But the multitude
seeing it were afraid, and glorified God, who had bestowed such power
among men." For had they rightly considered among themselves, they
would have acknowledged Him to be the Son of God. Meanwhile it was no
little matter to esteem Him as one greater than men, and to have come
from God.
Hilary: Mystically; When driven out of Judaea, He returns into His own
city; the city of God is the people of the faithful; into this He
entered by a boat, that is, the Church.
Chrysologus: Christ has no need of the vessel, but the vessel of
Christ; for without heavenly pilotage the bark of the Church cannot
pass over the sea of the world to the heavenly harbour.
Hilary: In this paralytic the whole Gentile world is offered for
healing, he is therefore brought by the ministration of Angels; he is
called Son, because he is God's work; the sins of his soul which the
Law could not remit are remitted him; for faith only justifies. Lastly,
he shews the power of the resurrection, by taking up his bed, teaching
that all sickness shall then be no more found in the body.
Jerome: Figuratively, the soul sick in the body, its powers palsied, is
brought by the perfect doctor to the Lord to be healed. For every one
when sick, ought to engage some to pray for his recovery, through whom
the halting footsteps of our acts may be reformed by the healing power
of the heavenly word. These are mental monitors, who raise the soul of
the hearer to higher things, although sick and weak in the outward
body.
Chrysologus: The Lord requires not in this world the will of those who
are without understanding, but looks to the faith of others; as the
physician does not consult the wishes of the patient when his malady
requires other things.
Rabanus: His rising up is the drawing off the soul from carnal lusts;
his taking up his bed is the raising the flesh from earthly desires to
spiritual pleasures; his going to his house is his returning to
Paradise, or to internal watchfulness of himself against sin.
Greg., Mor. xxiii, 24: Or by the bed is denoted the pleasure of the
body. He is commanded now he is made whole to bear that on which he had
lain when sick, because every man who still takes pleasure in vice is
laid as sick in carnal delights; but when made whole he bears this
because he now endures the wantonness of that flesh in whose desires he
had before reposed.
Hilary: It is a very fearful thing to be seized by death while the sins
are yet unforgiven by Christ; for there is no way to the heavenly house
for him whose sins have not been forgiven. But when this fear is
removed, honour is rendered to God, who by His word has in this way
given power to men, of forgiveness of sins, of resurrection of the
body, and of return to Heaven.
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9. And as Jesus passed forth from thence, he saw a man, named Matthew,
sitting at the receipt of custom: and he saith unto him, "Follow me."
And he arose, and followed him.
10. And it came to pass, as Jesus sat at meat in the house, behold,
many Publicans and sinners came and sat down with him and his
disciples.
11. And when the Pharisees saw it, they said unto his disciples, Why
eateth your Master with Publicans and sinners?
12. But when Jesus heard that, he said unto them, "They that be whole
need not a physician, but they that are sick.
13. But go ye and learn what that meaneth, I will have mercy, and not
sacrifice; for I am not come to call the righteous, but sinners to
repentance."
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Chrys., Hom., xxx: Having wrought this miracle, Christ would not abide
in the same place, lest He should rouse the envy of the Jews. Let us
also do thus, not obstinately opposing those who lay in wait for us.
"And as Jesus departed thence," (namely from the place in which He had
done this miracle,) "he saw a man sitting at the receipt of custom,
Matthew by name."
Jerome: The other Evangelists from respect to Matthew have not called
him by his common name, but say here, Levi, for he had both names.
Matthew himself, according to that Solomon says, "The righteous man
accuses himself," [Prov 18:17] calls himself both Matthew and Publican,
to shew the readers that none need despair of salvation who turn to
better things, seeing he from a Publican became an Apostle.
Gloss., ap Anselm: He says, "sitting at the receipt of custom," that
is, in the place where the tolls were collected. He was named
Telonarius, from a Greek word signifying taxes.
Chrys.: Herein he shews the excellent power of Him that called him;
while engaged in this dangerous office He rescued him from the midst of
evil, as also Paul while he was yet mad against the Church. "He saith
unto him, Follow me." As you have seen the power of Him that calleth,
so learn the obedience of him that is called; he neither refuses, nor
requests to go home and inform his friends.
Remig.: He esteems lightly human dangers which might accrue to him from
his masters for leaving his accounts in disorder, but, "he arose, and
followed him." And because he relinquished earthly gain, therefore of
right was he made the dispenser of the Lord's talents.
Jerome: Prophyry and the Emperor Julian insist from this account, that
either the historian is to be charged with falsehood, or those who so
readily followed the Saviour with haste and temerity; as if He called
any without reason. They forget also the signs and wonders which had
preceded, and which no doubt the Apostles had seen before they
believed. Yea the brightness of effulgence of the hidden Godhead which
beamed from his human countenance might attract them at first view. For
if the loadstone can, as it is said, attract iron, how much more can
the Lord of all creation draw to Himself whom He will!
Chrys.: But why did He not call him at the same time with Peter and
John and the others? Because he was then still in a hardened state, but
after many miracles, and great fame of Christ, when He who knows the
inmost secrets of the heart, perceived him more disposed to obedience,
then He called him.
Aug., De Cons. Evan., ii, 26: Or, perhaps it is more probable that
Matthew here turns back to relate something that he had omitted; and we
may suppose Matthew to have been called before the sermon on the mount;
for on the mount, as Luke relates, the twelve, whom He also name
Apostles, were chosen.
Gloss., non occ.: Matthew places his called among the miracles; for a
great miracle it was, a Publican becoming an Apostle.
Chrys.: Why is it then that nothing is said of the rest of the Apostles
how or when they were called, but only of Peter, Andrew, James, John,
and Matthew? Because these were in the most alien and lowly stations,
for nothing can be more disreputable than the office of Publican,
nothing more abject than that of fisherman.
Gloss., ap Anselm: As a meet return for the heavenly mercy, Matthew
prepared a great feast for Christ in his house, bestowing his temporal
goods on Him of whom he looked to receive everlasting goods.
It follows, "And it came to pass as he sat at meat in the house."
Aug., De Cons. Evan., ii, 27: Matthew has not said in whose house Jesus
sat at meat (on this occasion), from which we might suppose, that this
was not told in its proper order, but that what took place at some
other time is inserted here as it happened to come into his mind; did
not Mark and Luke who relate the same shew that is was in Levi's, that
is, in Matthew's house.
Chrys.: Matthew being honoured by the entrance of Jesus into his house,
called together all that followed the same calling with himself;
"Behold many Publicans and sinners came and sat down with Jesus, and
with his disciples."
Gloss., ap Anselm: The Publicans were they who were engaged in public
business, which seldom or never can be carried on without sin. And a
beautiful omen of the future, that he that was to be an Apostle and
doctor of the Gentiles, at his first conversion draws after him a great
multitude of sinners to salvation, already performing by his example
what he was shortly to perform by word.
Gloss. ord.: Tertullian says that these must have been Gentiles,
because Scripture says, "There shall be no payer of tribute in Israel,"
as if Matthew were not a Jew. But the Lord did not sit down to meat
with Gentiles, being more especially careful not to break the Law, as
also He gave commandment to His disciples below, "Go not into the way
of the Gentiles."
Jerome: But they had seen the Publican turning from sins to better
things, and finding place of repentance, and on this account they do
not despair of salvation.
Chrys.: Thus they came near to our Redeemer, and that not only to
converse with Him, but to sit at meat with Him; for so not only by
disputing, or healing, or convincing His enemies, but by eating with
them, He oftentimes healed such as were ill-disposed, by this teaching
us, that all times, and all actions, may be made means to our
advantage. When the Pharisees saw this they were indignant; "And the
Pharisees beholding said to his disciples, Why eateth your Master with
Publicans and sinners?"
It should be observed, that when the disciples seemed to be doing what
was sinful, these same addressed Christ, "Behold, thy disciples are
doing what it is not allowed to do on the Sabbath." [Matt 12:2] Here
they speak against Christ to His disciples, both being the part of
malicious persons, seeking to detach the hearts of the disciple from
the Master.
Rabanus: They are here in a twofold error; first, they esteemed
themselves righteous, though in their pride they had departed far from
righteousness; secondly, they charged with unrighteousness those who by
recovering themselves from sin were drawing near to righteousness.
Aug.: Luke seems to have related this a little differently; according
to him the Pharisees say to the disciples, "Why do ye eat and drink
with Publicans and sinners?" [Luke 5:30] not unwilling that their
Master should be understood to be involved in the same charge;
insinuating it at once against Himself and His disciples. Therefore
Matthew and Mark have related it as said to the disciples, because so
it was as much an objection against their Master whom they followed and
imitated. The sense therefore is one in all, and so much the better
conveyed, as the words are changed while the substance continues the
same.
Jerome: For they do not come to Jesus while they remain in their
original condition of sin, as the Pharisees and Scribes complain, but
in penitence, as what follows proves; "But Jesus hearing said, They
that be whole need not a physician, but they that are sick."
Rabanus: He calls Himself a physician, because by a wonderful kind of
medicine He was "wounded for our iniquities" that He might heal the
wound of our sin. By "the whole," He means those who "seeking to
establish their own righteousness have not submitted to the true
righteousness of God." [Rom 10:3] By "the sick," He means those who,
tied by the consciousness of their frailty, and seeing that they are
not justified by the Law, submit themselves in penitence to the grace
of God.
Chrys.: Having first spoken in accordance with common opinion, He now
addresses them out of Scripture, saying, "Go ye, and learn what that
meaneth, I will have mercy and not sacrifice."
Jerome, Hosea 6:5: This text from Osee is directed against the Scribes
and Pharisees, who, deeming themselves righteous, refused to keep
company with Publicans and sinners.
Chrys.: As much as to say; How do you accuse me for reforming sinners?
Therefore in this you accuse God the Father also. For as He wills the
amendment of sinners, even so also do I. And He shews that this that
they blamed was not only not forbidden, but was even by the Law set
above sacrifice; for He said not, I will have mercy as well as
sacrifice, but chooses the one and rejects the other.
Gloss., ap. Anselm: Yet does not God contemn sacrifice, but sacrifice
without mercy. But the Pharisees often offered sacrifices in the temple
that they might seem to men to be righteous, but did not practise the
deeds of mercy by which true righteousness is proved.
Rabanus: He therefore warns them, that by deeds of mercy they should
seek for themselves the rewards of the mercy that is above, and, not
overlooking the necessities of the poor, trust to please God by
offering sacrifice. Wherefore, He says, "Go;" that is, from the
rashness of foolish fault-finding to a more careful meditation of Holy
Scripture, which highly commends mercy, and proposes to them as a guide
His own example of mercy, saying, "I came not to call the righteous but
sinners."
Aug.: Luke adds "to repentance," which explains the sense; that none
should suppose that sinners are loved by Christ because they are
sinners; and this comparison of the sick shews what God means by
calling sinners, as a physician does the sick to be saved from their
iniquity as from a sickness; which is done by penitence.
Hilary: Christ came for all; how is it then that He says He came not
for the righteous? Were there those for whom it needed not that He
should come? But no man is righteous by the law. He shews how empty
their boast of justification, sacrifices being inadequate to salvation,
mercy was necessary for all who were set under the Law.
Chrys.: Whence we may suppose that He is speaking ironically, as when
it is said, "Behold now Adam is become as one of us." [Gen 3:22] For
that there is none righteous on earth Paul shews, "All have sinned, and
need glory of God." [Rom 3:23] By this saying He also consoled those
who were called; as though He had said, So far am I from abhorring
sinners, that for their sakes only did I come.
Gloss., ap. Anselm: Or; Those who were righteous, as Nathanael and John
the Baptist, were not to be invited to repentance. Or, "I came not to
call the righteous," that is, the feignedly righteous, those who
boasted of their righteousness as the Pharisees, but those that owned
themselves sinners.
Rabanus: In the call of Matthew and the Publicans is figured the faith
of the Gentiles who first gaped after the gain of the world, and are
now spiritually refreshed by the Lord; in the pride of the Pharisees,
the jealousy of the Jews at the salvation of the Gentiles. Or, Matthew
signifies the man intent on temporal gain; Jesus sees him, when He
looks on him with the eyes of mercy. For Matthew is interpreted given,'
Levi taken,' the penitent is taken out of the mass of the perishing,
and by God's grace given to the Church. "And Jesus saith unto him,
Follow me," either by preaching, or by the admonition of Scripture, or
by internal illumination.
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14. Then came to him the disciples of John, saying, "Why do we and the
Pharisees fast oft, but thy disciples fast not?"
15. And Jesus said unto them, "Can the children of the bridechamber
mourn, as long as the bridegroom is with them? but the days will come,
when the bridegroom shall be taken from them, and then shall they fast.
16. No man putteth a piece of new cloth unto an old garment, for that
which is put in to fill it up taketh from the garment, and the rent is
made worse.
17. Neither do men put new wine into old bottles: else the bottles
break, and the wine runneth out, and the bottles perish: but they put
new wine into new bottles, and both are preserved."
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Gloss., ap. Anselm: When He had replied to them respecting eating and
converse with sinners, they next assault Him on the matter of food;
"Then came to him the disciples of John, saying, Why do we and the
Pharisees fast often, but thy disciples fast not?"
Jerome: O boastful enquiry and ostentation of fasting much to be
blamed, nor can John's disciples be excused for their taking part with
the Pharisees who they knew had been condemned by John, and for
bringing a false accusation against Him whom they knew their master had
preached.
Chrys.: What they say come to this, Be it that you do this as Physician
of souls, but why do your disciples neglect fasting and approach such
tables? And to augment the weight of their charge by comparison, they
put themselves first, and then the Pharisees. They fasted as they
learnt out of the Law, as the Pharisee spoke, "I fast twice in the
week;" [Luke 18:12] the others learnt it of John.
Rabanus: For John drank neither wine, nor strong drink, increasing his
merit by abstinence, because he had no power over nature. But the Lord
who has power to forgive sins, why should He shun sinners that eat,
since He has power to make them more righteous than those that cannot?
Yet doth Christ fast, that you should not avoid the command; but He
eats with sinners that you may know His grace and power.
Aug.: Through Matthew mentions only the disciples of John as having
made this enquiry, the words of Mark rather seem to imply that some
other persons spoke of others, that is, the guests spoke concerning the
disciples of John and the Pharisees - this is still more evident from
Luke [ref. Luke 5:33]; why then does Matthew here say, "Then came unto
him the disciples of John," unless that they were there among other
guests, all of whom with one consent put this objection to Him?
Chrys.: Or; Luke relates that the Pharisees, but Matthew that the
disciples of John, said thus, because the Pharisees had taken them with
them to ask the question, as they afterwards did the Herodians. Observe
how when strangers, as before the Publicans, were to be defended, He
accuses heavily those that blamed them; but when they brought a charge
against His disciples, He makes answer with mildness. "And Jesus saith
unto them, Can the children of the bridegroom mourn as long as the
bridegroom is with them?" Before He had styled Himself Physician, now
Bridegroom, calling to mind the words of John which he had said, "He
that hath the bride is the bridegroom." [John 3:29]
Jerome: Christ is the Bridegroom and the Church the Bride. Of this
spiritual union the Apostles were born; they cannot mourn so long as
they see the Bridegroom in the chamber with the Bride. But when the
nuptials are past, and the time of passion and resurrection is come,
then shall the children of the Bridegroom fast.
"The days shall come when the bridegroom shall be taken from them, and
then shall they fast."
Chrys.: He means thus; The present is a time of joy and rejoicing;
sorrow is therefore not to be now brought forward; and fasting is
naturally grievous, and to all those that are yet weak; for to those
that seek to contemplate wisdom, it is pleasant; He therefore speaks
here according to the former opinion. He also shews that this they did
was not of gluttony, but of a certain dispensation.
Jerome: Hence some think that a fast ought to follow the forty days of
Passion, although the day of Pentecost and the coming of the Holy
Spirit immediately bring back our joy and festival. From this text
accordingly, Montanus, Prisca, and Maximilla enjoin a forty days
abstinence after Pentecost, but it is the use of the Church to come to
the Lord's passion and resurrection through humiliation of the flesh,
that by carnal abstinence we may better be prepared for spiritual
fulness.
Chrys.: Here again He confirms what He has said by examples of common
things; "No man putteth a patch of undressed cloth into an old garment;
for it taketh away its wholeness from the garment, and the rent is made
worse;" which is to say, My disciples are not yet become strong, but
have need of much consideration; they are not yet renewed by the
Spirit. On men in such a state it is not behoveful to lay a burden of
precepts. Herein He establishes a rule for His disciples, that they
should receive with leniency disciples from out of the whole world.
Remig.: By the old garment He means His disciples, who had not yet been
renewed in all things. The patch of undressed, that is, of new cloth,
means the new grace, that is, the Gospel doctrine, of which fasting is
a portion; and it was not meet that the stricter ordinances of fasting
should be entrusted to them, lest they should be broken down by their
severity, and forfeit that faith which they had; as He adds, "It taketh
its wholeness from the garment, and the rent is made worse."
Gloss., ap. Anselm: As much as to say, An undressed patch, that is, a
new one, ought not to be put into an old garment, because it often
takes away from the garment its wholeness, that is, its perfection, and
then the rent is made worse. For a heavy burden laid on one that is
untrained often destroys that good which was in him before.
Remig.: After two comparisons made, that of the wedding, and that of
the undressed cloth, He adds a third concerning wine skins; "Neither do
men put new wine into old skins." By the old skins He means His
disciples, who were not yet perfectly renewed. The new wine is the
fulness of the Holy Spirit, and the depths of the heavenly mysteries,
which His disciples could not then bear; but after the resurrection
they became as new skins, and were filled with new wine when they
received the Holy Spirit into their hearts. Whence also some said,
"These men are full of new wine." [Acts 2:13]
Chrys.: Herein He also shews us the cause of those condescending words
which He often addressed to them because of their weakness.
Jerome: Otherwise; By the "old garment," and "old skins," we must
understand the Scribes and Pharisees; and by the "piece of new cloth,"
and "new wine," the Gospel precepts, which the Jews were not able to
bear; so "the rent was made worse." Something such the Galatians sought
to do, to mix the precepts of the Law with the Gospel, and to put new
wine into old skins. The word of the Gospel is therefore to be poured
into the Apostles, rather than into the Scribes and Pharisees, who,
corrupted by the traditions of the elders, were unable to preserve the
purity of Christ's precepts.
Gloss., non occ.: This shews that the Apostles being hereafter to be
replenished with newness of grace, ought not now to be bound to the old
observances.
Aug., Serm., 210, 3: Otherwise; Everyone who rightly fasts, either
humbles his soul in the groaning of prayer, and bodily chastisement, or
suspends the motion of carnal desire by the joys of spiritual
meditation. And the Lord here makes answer respecting both kinds of
fasting; concerning the first, which is in humiliation of soul, He
says, "The children of the bridegroom cannot mourn."
Of the other which has a feast of the Spirit, He next speaks, where He
says, "No man putteth a patch of undressed cloth." Then we must mourn
because the Bridegroom is taken away from us. And we rightly mourn if
we burn with desire of Him. Blessed they to whom it was granted before
His passion to have Him present with them, to enquire of Him what they
would, to hear what they ought to hear. Those days the fathers before
His coming sought to see, and saw them not, because they were placed in
another dispensation, one in which He was proclaimed as coming, not one
in which He was heard as present. For in us was fulfilled that He
speaks of, "The days shall come when ye shall desire to see one of
these days, and shall not be able." [Luke 17:22] Who then will not
mourn this? Who will not say, "My tears have been my meat day and
night, while they daily say unto me, Where is now thy God?" [Ps 42:3]
With reason then did the Apostle seek "to die and to be with Christ."
Aug., De Cons. Evan., ii, 27: That Matthew writes here "mourn," where
Mark and Luke write "fast," shews that the Lord spake of that kind of
fasting which pertains to humbling one's self in chastisement; as in
the following comparisons He may be supposed to have spoken of the
other kind which pertains to the joy of a mind wrapt in spiritual
thoughts, and therefore averted from the food of the body; shewing that
those who are occupied about the body, and owing to this retain their
former desires, are not fit for this kind of fasting.
Hilary: Figuratively, this His answer, that while the Bridegroom was
present with them, His disciples needed not to fast, teaches us the joy
of His presence, and the sacrament of the holy food, which none shall
lack, while He is present, that is, while one keeps Christ in the eye
of the mind. He says, they shall fast when He is taken away from them,
because all who do not believe that Christ is risen, shall not have the
food of life. For in the faith of the resurrection the sacrament of the
heavenly bread is received.
Jerome: Or, when He has departed from us for our sins, then is a fast
to be proclaimed, then is mourning to be put on.
Hilary: By these examples He shews that neither our souls nor bodies,
being so weakened by inveteracy of sin, are capable of the sacraments
of the new grace.
Rabanus: The different comparisons all refer to the same thing, and yet
are they different; the garment by which we are covered abroad
signifies our good works, which we perform when we are abroad; the wine
with which we are refreshed within is the fervor of faith and charity,
which creates us anew within.
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18. While he spake these things unto them, behold, there came a certain
ruler, and worshipped him, saying, "My daughter is even now dead: but
come and lay thy hand upon her, and she shall live."
19. And Jesus arose, and followed him, and so did his disciples.
20. And, behold, a woman, which was diseased with an issue of blood
twelve years, came behind him, and touched the hem of his garment;
21. For she said within herself, "If I may but touch his garment, I
shall be whole."
22. But Jesus turned him about, and when he saw her, he said,
"Daughter, be of good comfort; thy faith hath made thee whole." And the
woman was made whole from that hour.
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Chrys., Hom., xxxi: After His instructions He adds a miracle, which
should mightily discomfit the Pharisees, because he who came to beg
this miracle, was a ruler of the synagogue and the mourning was great,
for she was his only child, and of the age of twelve years, that is,
when the flower of youth begins; "While he spake these things unto
them, behold, there came one of their chief men unto him."
Aug., De Cons. Evan., ii, 28: This narrative is given both by Mark and
Luke, but in a quite different order; namely, when after the casting
out of the daemons and their entrance into the swine, he had returned
across the lake from the country of the Gerasenes. Now Mark does indeed
tell us that this happened after He had recrossed the lake, but how
long after he does not determine. Unless there had been some interval
of time, that could not have taken place that Matthew relates
concerning the feast in his house. After this, immediately follows that
concerning the ruler of the synagogue's daughter. If the ruler came to
Him while He was yet speaking that of the new patch, and the new wine,
then no other act of speech of his intervened. And in Mark's account,
the place where these things might come in, is evident. In like manner,
Luke does not contradict Matthew; for what he adds, "And behold a man,
whose name was Jairus," [Matt 8:41] is not to be taken as though it
followed instantly what had been related before, but after that feast
with the Publicans, as Matthew relates.
"While he spake these things unto them, behold, one of their chief
men," namely, Jairus, the ruler of the synagogue, "came to him, and
worshipped him, saying, Lord, my daughter is even now dead." It should
be observed, lest there should seem to be some discrepancy, that the
other two Evangelists represent her as at the point of death, but yet
not dead, but so as afterwards to say that there came afterwards some
saying, "She is dead, trouble not the Master," for Matthew for the sake
of shortness represents the Lord as having been asked at first to do
that which it is manifest He did do, namely, raise the dead. He looks
not at the words of the father respecting his daughter, but rather his
mind. For he had so far despaired of her life, that he made his request
rather for her to be called in life again, thinking it impossible that
she, whom he had left dying, should be found yet alive.
The other two then have given Jairus' words; Matthew has put what he
wished and thought. Indeed had either of them related that it was the
father himself that said that Jesus should not be troubled for she was
now dead, in that case the words that Matthew has given would not have
corresponded with the thoughts of the ruler. But we do not read that he
agreed with the messengers. Hence we learn a thing of the highest
necessity, that we should look at nothing in any man's words, but his
meaning to which his words ought to be subservient; and no man gives a
false account when he repeats a man's meaning in words other than those
actually used.
Chrys.: Or; The ruler says, she is dead, exaggerating his calamity. As
it is the manner of those that prefer a petition to magnify their
distress, and to represent them as something more than they really are,
in order to gain the compassion of those to whom they make
supplication; whence he adds, "But come and lay thy hand upon her, and
she shall live."
See his dullness. He begs two things of Christ, to come, and to lay His
hand upon her. This was what Naaman the Syrian required of the Prophet.
For they who are constituted thus hard of heart have need of sight and
things sensible.
Remig.: We ought to admire and at the same time to imitate the humility
and mercifulness of the Lord; as soon as ever He was asked, He rose to
follow him that asked: "And Jesus rose, and followed him." Here is
instruction both for such as are in command, and such as are in
subjection. To these He has left an example of obedience; to those who
are set over others He shews how earnest and watchful they should be in
teaching; whenever they hear of any being dead in spirit, they should
hasten to Him; "And his disciples went with him."
Chrys.: Mark and Luke say that He took with Him three disciples only,
namely, Peter, James, and John; He took not Matthew, to quicken his
desires, and because he was yet not perfectly minded; and for this
reason He honours these three, that others may become like-minded. It
was enough meanwhile for Matthew to see the things that were done
respecting her that had the issue of blood, concerning whom it follows;
"And behold, a woman who had suffered an issue of blood twelve years,
came behind and touched the hem of his garment."
Jerome: This woman that had the flux came to the Lord not in the house,
nor in the town, for she was excluded from them by the Law, but by the
way as He walked; thus as He goes to heal one woman, another is cured.
Chrys.: She came not to Christ with an open address through shame
concerning this her disease, believing herself unclean; for in the Law
this disease was esteemed highly unclean. For this reason she hides
herself.
Remig.: In which her humility must be praised, that she came not before
His face, but behind, and judged herself unworthy to touch the Lord's
feet, yea, she touched not His whole garment, but the hem only; for the
Lord wore a hem according to the command of the Law. So the Pharisees
also wore hems which they made large, and in some they inserted thorns.
But the Lord's hem was not made to wound, but to heal.
And therefore it follows, "For she said within herself, If I can but
touch his garment, I shall be made whole." How wonderful her faith,
that though she despaired of health from the physicians, on whom
notwithstanding she had exhausted her living, she perceived that a
heavenly Physician was at hand, and therefore bent her whole soul on
Him; whence she deserved to be healed; "But Jesus turning and seeing
her, said, "Be of good cheer, daughter, thy faith hath made thee
whole."
Rabanus: What is this that He bids her, "Be of good cheer," seeing if
she had not had faith, she would not have sought healing of Him? He
requires of her strength and perseverance, that she may come to a sure
and certain salvation.
Chrys.: Or because the woman was fearful, therefore He said, "Be of
good cheer." He calls her "daughter," for her faith had made her such.
Jerome: He said not, Thy faith shall make thee whole, but, "hath made
thee whole;" for in that thou hast believed, thou art already made
whole.
Chrys.: She had not yet a perfect mind respecting Christ, or she would
not have supposed that she could be hid from Him; but Christ would not
suffer her to go away unobserved, not that He sought fame, but for many
reasons. First, He relieves the woman's fear, that she should not be
pricked in her conscience as though she had stolen this boon; secondly,
He corrects her error in supposing she could be hid from Him; thirdly,
He displays her faith to all for their imitation; and fourthly, He did
a miracle, in that He shewed He knew all things, no less than in drying
the fountain of her blood. It follows, "And the woman was made whole
from that hour."
Gloss., ap. Anselm: This must be understood as the time in which she
touched the hem of His garment, not in which Jesus turned to her; for
she was already healed, as the other Evangelists testify, and as may be
inferred from the Lord's words.
Hilary: Herein is to be observed the marvellous virtue of the Lord,
that the power that dwelt in His body should give healing to things
perishable, and the heavenly energy extended even through the hems of
His garments; for God is not comprehensible that He should be shut in
by a body. For His taking a body unto Him did not confine His power,
but His power took upon it a frail body for our redemption.
Figuratively, this ruler is to be understood as the Law, which prays
the Lord that He would restore life to the dead multitude which it had
brought up for Christ, preaching that His coming was to be looked for.
Rabanus, part. e Beda: Or; The ruler of the synagogue signifies Moses;
he is named Jairus, illuminating,' or, that shall illuminate,' because
he received the words of life to give to us, and by them enlighten all,
being himself enlightened by the Holy Spirit. The daughter of the
ruler, that is, the synagogue itself, being as it were in the twelfth
year of its age, that is, in the season of puberty, when it should have
borne spiritual progeny to God, fell into the sickness of error. While
when the Word of God is hastening to this ruler's daughter to make
whole the sons of Israel, a holy Church is gathered from among the
Gentiles, which while it was perishing by inward corruption, received
by faith that healing that was prepared for others.
It should be noted, that the ruler's daughter was twelve years old, and
this woman had been twelve years afflicted; thus she had begun to be
diseased at the very time the other was born; so in one and the same
age the synagogue had its birth among the Patriarchs, and the nations
without began to be polluted with the pest of idolatry. For the issue
of blood may be taken in two ways, either for the pollution of
idolatry, or for obedience to the pleasures of flesh and blood. Thus as
long as the synagogue flourished, the Church languished; the falling
away of the first was made the salvation of the Gentiles.
Also the Church draws nigh and touches the Lord, when it approaches Him
in faith. She believes, spake her belief, and touched, for by these
three things, faith, word and deed, all salvation is gained. She came
behind Him, as He spake, "If any one serve me, let him follow me;"
[John 12:26] or because, not having seen the Lord present in the flesh,
when the sacraments of His incarnation were fulfilled, she came at
length to the grace of the knowledge of Him. Thus also she touched the
hem of His garment, because the Gentiles, though they had not seen
Christ in the flesh, received the tidings of His incarnation. The
garment of Christ is put for the mystery of His incarnation, wherewith
His Deity is clothed; the hem of His garment are the words that hang
upon His incarnation. She touches not the garment, but the hem thereof;
because she saw not the Lord in the flesh, but received the word of the
incarnation through the Apostles. Blessed is he that touches but the
uttermost part of the word by faith. She is healed while the Lord is
not in the city, but while He is yet on the way; as the Apostles cried,
"Because ye judge yourselves unworthy of eternal life, lo, we turn to
the Gentiles." [Acts 13:46] And from the time of the Lord's coming the
Gentiles began to be healed.
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23. And when Jesus came into the ruler's house, and saw the minstrels
and the people making a noise,
24. He said unto them, "Give place; for the maid is not dead, but
sleepeth." And they laughed him to scorn.
25. But when the people were put forth, he went in, and took her by the
hand, and the maid arose.
26. And the fame hereof went abroad into all that land.
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Gloss., non occ.: After the healing of the woman with the issue of
blood, follows the raising of the dead; "And when Jesus was come into
the ruler's house."
Chrys.: We may suppose that He proceeded slowly, and spake longer to
the woman whom He had healed, that He might suffer the maid to die, and
thus an evident miracle of restoring to life might be wrought. In the
case of Lazarus also He waited till the third day.
"And when he saw the minstrels and the people making a noise;" this was
a proof of her death.
Ambrose., Ambrosiaster, in Luc., 8, 52: For by the ancient custom
minstrels were engaged to make lamentation for the dead.
Chrys.: But Christ put forth all the pipers, but took in the parents,
that it might not be said that He had healed her by any other means;
and before the restoring to life He excites their expectations by His
words, "And he said, Give place: for the maid is not dead, but
sleepeth."
Bede, in Luc.: As though He had said, To you she is dead, but to God
who has power to give life, she sleeps only both in soul and body.
Chrys.: By this saying, He soothes the minds of those that were
present, and shews that it is easy to Him to raise the dead; the like
He did in the case of Lazarus, "Our friend Lazarus sleepeth." [John
11:11] This was also a lesson to them not to be afraid of death;
forasmuch as He himself also should die, He made His disciples learn in
the persons of others confidence and patient endurance of death. For
when He was near, death was but as sleep. When He had said this, "They
mocked him." And He did not rebuke their mocking; that this mocking,
and the pipes and all other things, might be a proof of her death. For
ofttimes at His miracles when men would not believe, He convicted them
by their own answers; as in the case of Lazarus, when He said, "Where
have ye laid him?" so that they that answered, "Come and see," and, "He
stinketh, for he hath now been dead four days," could no longer
disbelieve that He had raised a dead man.
Jerome: They that had mocked the Reviver were not worthy to behold the
mystery of the revival; and therefore it follows, "And when the
multitude was put forth, he entered, and took her by the hand, and the
maid arose."
Chrys.: He restored her to life not by bringing in another soul, but by
recalling that which had departed, and as it were raising it from
sleep, and through this sight preparing the way for belief of the
resurrection. And He not only restores her to life, but commands food
to be given her, as the other Evangelists relate, that which was done
might be seen to be no delusion. "And the fame of him went abroad into
all that country."
Gloss., non occ.: The fame, namely, of the greatness and novelty of the
miracle, and its established truth; so that it could not be supposed to
be a forgery.
Hilary: Mystically; The Lord enters the ruler's house, that is, the
synagogue, throughout which there resounded in the songs of the Law a
strain of wailing.
Jerome: To this day the damsel lays dead in the ruler's house; and they
that seem to be teachers are but minstrels singing funeral dirges. The
Jews also are not the crowd of believers, but of "people making a
noise." But when the fulness of the Gentiles shall come in, then all
Israel shall be saved.
Hilary: But that the number of the elect might be known to be but few
out of the whole body of believers, the multitude is put forth; the
Lord indeed would that they should be saved, but they mocked at His
sayings and actions, and so were not worthy to be made partakers of His
resurrection.
Jerome: He took her by the hand, and the maid arose; because if the
hands of the Jews which are defiled with blood be not first cleansed,
their synagogue which is dead shall not revive.
Hilary: "His fame went about into all that country;" that is, the
salvation of the elect, the gift and works of Christ are preached.
Rabanus: Morally; The damsel dead in the house is the soul dead in
thought. He says that she is asleep, because they that are now asleep
in sin may yet be roused by penitence. The minstrels are flatterers who
cherish the dead.
Greg., Mor., xviii, 43: The multitude are put forth that the damsel may
be raised; for unless the multitude of worldly cares is first banished
from the secrets of the heart, the soul which is laid dead within,
cannot rise again.
Rabanus: The maiden is raised in the house with few to witness, the
young man without the gate, and Lazarus in the presence of many; for a
public scandal requires a public expiation; a less notorious, a lesser
remedy; and secret sins may be done away by penitence.
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27. And when Jesus departed thence, two blind men followed him, crying,
and saying, "Thou Son of David, have mercy on us."
28. And when he was come into the house, the blind men came to him: and
Jesus saith unto them, "Believe ye that I am able to do this?" They
said unto him, "Yea, Lord."
29. Then touched he their eyes, saying, "According to your faith be it
unto you."
30. And their eyes were opened: and Jesus straitly charged them,
saying, "See that no man know it."
31. But they, when they were departed, spread abroad his fame in all
that country.
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Jerome: The miracles that had gone before of the ruler's daughter, and
the woman with the issue of blood, are now followed by that of two
blind men, that what death and disease had there witnessed, that
blindness might now witness. "And as Jesus passed thence," that is,
from the ruler's house, there followed him two blind men, crying, and
saying, Have mercy on us, thou Son of David."
Chrys., Hom., xxxii: Here is no small charge against the Jews, that
these men, having lost their sight, yet believe by means of their
hearing only; while they who had sight, would not believe the miracles
that were done. Observe their eagerness; they do not simply come to
Him, but with crying, and asking for nothing but mercy; they call Him
Son of David because that seemed to be a name of honour.
Remig.: Rightly they call Him Son of David, because the Virgin Mary was
of the line of David.
Jerome: Let Marcion and Manichaeaus, and the other heretics who mangle
the Old Testament, hear this, and learn that the Saviour is called the
Son of David; for if He was not born in the flesh, how is He the Son of
David?
Chrys.: Observe that the Lord oftentimes desired to be asked to heal,
that none should think that He was eager to seize an occasion of
display.
Jerome: Yet were they not healed by the way-side and in passing as they
had thought to be; but when He was entered into the house, they come
unto Him; and first their faith is made proof of, that so they may
receive the light of the true faith. "And when he was come into the
house, the blind men came unto him; and Jesus said unto them, Believe
ye that I am able to do this?"
Chrys.: Here again He teaches us to exclude the desire of fame; because
there was a house hard by, He takes them there to heal them apart.
Remig.: He who was able to give sight to the blind, was not ignorant
whether they believed; but He asked them, in order that the faith which
they bare in their hearts, being confessed by their mouth might be made
deserving of a higher reward, according to that of the Apostle, "By the
mouth of confession is made unto salvation." [Rom 10:10]
Chrys.: And not for this reason only, but that He might make manifest
that they were worthy of healing, and that none might object, that if
mercy alone saved, then ought all to be saved. Therefore also He
requires faith of them, that He may thereby raise their thoughts
higher; they had called Him the Son of David, therefore He instructs
them that they should think higher things of Him. Thus He does not say
to them, Believe ye that I can ask the Father? But, "Believe ye that I
am able to do this? They say unto him, Yea. Lord." They call Him no
more Son of David, but exalt Him higher, and confess His dominion. Then
He lays His hand upon them; as it follows, "Then he touched their eyes,
saying, According to your faith be it unto you." This He says
confirming their faith, and testifying that what they had said were not
words of flattery.
Then follows the cure, "And their eyes were opened." And after this, He
injunction that they should tell it to no man; and this not a simple
command, but with much earnestness, "And Jesus straitly charged them,
saying, See that no man know it; but they went forth, and spread abroad
the fame of him through the whole country."
Jerome: The Lord from humility shunning the fame of His glorious works,
gave them this charge, and they from gratitude cannot be silent
respecting so great benefit.
Chrys.: That He said to another man, "Go, and proclaim the glory of
God, [Luke 8:39] is not contrary to this; for what He would teach is,
that we should hinder those that would commend us for ourselves. But
when it is the Lord's glory that is to be praised, we ought not to
forbid, but to promote it ourselves.
Hilary: Or He enjoins silence on the blind men, because to preach was
the Apostles' office.
Greg., Mor., xix, 23: We must enquire how this is that the Almighty,
whose will and power are coextensive, should have here willed that His
excellent works should be hid in silence, and is yet preached against
His will, as it were, by these men who have received their sight. It is
only that He herein has left an example to His servants who follow Him,
that they should desire their own good deeds to be hid, and that
notwithstanding they should be made known against their will, that
others may profit by their example. They should then be hid by design,
and published of compulsion; their concealment is by our own
watchfulness, their betrayal is for others' profit.
Remig.: Allegorically; By these two blind men are denoted the two
nations of Jews and Gentiles, or the two nations of the Jewish race;
for in the time of Rohoam his kingdom was split into two parts. Out of
both nations such as believed on Him Christ gave sight to in the house,
by which is understood the Church; for without the unity of the Church
no man can be saved. And they of the Jews who had believed the Lord's
coming spread the knowledge thereof throughout the whole earth.
Rabanus: The house of the ruler is the Synagogue which was ruled by
Moses; the house of Jesus is the heavenly Jerusalem. As the Lord passed
through this world and was returning to His own house, two blind men
followed Him; that is, when the Gospel was preached by the Apostles,
many of the Jews and Gentiles began to follow Him. But when He ascended
into Heaven, then He entered His house, that is, into the confession of
one faith which is in the Catholic Church, and in that they were
enlightened.
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32. As they went out, behold, they brought to him a dumb man possessed
with a devil.
33. And when the devil was cast out, the dumb spake: and the multitudes
marvelled, saying, "It was never so seen in Israel."
34. But the Pharisees said, "He casteth out devils through the prince
of the devils."
35. And Jesus went about all the cities and villages, teaching in their
synagogues, and preaching the Gospel of the kingdom, and healing every
sickness and every disease among the people.
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Remig.: Observe the beautiful order of His miracles; how after He had
given sight to the blind, He restored speech to the dumb, and healed
the possessed of the daemon; by which He shews Himself the Lord of
power, and the author of the heavenly medicine. For it was said by
Isaiah, "Then shall the eyes of the blind be opened, the ears of the
deaf shall be unstopped, and the tongue of the dumb loosed." [Isa 35:6]
Whence it is said, "When they were gone forth, they brought unto him a
man dumb, and possessed with a daemon."
Jerome: The Greek word here is more frequent in common speech in the
sense of, deaf,' but it is the manner of Scripture to use it
indifferently as either.
Chrys.: This was not a mere natural defect; but was from the malignity
of the daemon; and therefore he needed to be brought of others, for he
could not ask any thing of others as living without voice, and the
daemon chaining his spirit together with his tongue. Therefore Christ
does not require faith of him, but immediately healed his disorder; as
it follows, "And when the daemon was cast out, the dumb spake."
Hilary: The natural order of things is here preserved; the daemon is
first cast out, and there the functions of the members proceed.
"And the multitude marvelled, saying, It was never so seen in Israel."
Chrys: They set Him thus above others, because He not only healed, but
with such ease, and quickness; and cured diseases both infinite in
number, and in quality incurable. This most grieved the Pharisees, that
they set Him before all others, not only those that then lived, but all
who had lived before, on which account it follows, "But the Pharisees
said, He casteth out daemons through the Prince of daemons."
Remig.: Thus the Scribes and Pharisees denied such of the Lord's
miracles as they could deny; and such as they could not they explained
by an evil interpretation, according to that, "In the multitude of they
excellency thy enemies shall lie unto thee." [Ps 66:3]
Chrys.: What can be more foolish than this speech of theirs? For it
cannot be pretended that one daemon would cast out another; for they
are wont to consent to one another's deeds, and not to be at variance
among themselves. But Christ not only cast out daemons, but healed the
lepers, raised the dead, forgave sins, preached the kingdom of God, and
brought men to the Father, which a daemon neither could nor would do.
Rabanus: Figuratively; As is the two blind men were denoted both
nations, Jews and Gentiles, so in the man dumb and afflicted with the
daemon is denoted the whole human race.
Hilary: Or; By the dumb and deaf, and daemoniac, is signified the
Gentile world, needing health in every part; for sunk in evil of every
kind, they are afflicted with disease of every part of the body.
Remig.: For the Gentiles were dumb; not being able to open their mouth
in the confession of the true faith, and the praises of the Creator, or
because in paying worship to dumb idols they were made like unto them.
They were afflicted with a daemon, because by dying in unbelief they
were made subject to the power of the Devil.
Hilary: But by the knowledge of God the frenzy of superstition being
chased away, the sight, the hearing, and the word of salvation is
brought in to them.
Jerome: As the blind receive light, so the tongue of the dumb is
loosed, that he may confess Him whom before he denied. The wonder of
the multitude is the confession of the nations. The scoff of the
Pharisees is the unbelief of the Jews, which is to this day.
Hilary: The wonder of the multitude is followed up by the confession,
"It was never so seen in Israel;" because he, for whom there was no
help under the Law, is saved by the power of the Word.
Remig.: They who brought the dumb to be healed by the Lord, signify the
Apostles and preachers, who brought the Gentile people to be saved
before the face of divine mercy.
Aug., De Cons. Evan. ii, 29: This account of the two blind men and the
dumb daemon is read in Matthew only. The two blind men of whom the
others speak are not the same as these, though something similar was
done with them. So that even if Matthew had not also recorded their
cure, we might have seen that this present narrative was of a different
transaction. And this we ought diligently to remember, that many
actions of our Lord are very much like one another, but are proved not
to be the same action, by being both related at different times by the
same Evangelist. So that when we find cases in which one is recorded by
one Evangelist, and another by another, and some difference which we
cannot reconcile between their accounts, we should suppose that they
are like, but not the same, events.
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36. But when he saw the multitudes, he was moved with compassion on
them, because they fainted, and were scattered abroad, as sheep having
no shepherd.
37. Then saith he unto his disciples, "The harvest truly is plenteous,
but the labourers are few;
38. Pray ye therefore the Lord of the harvest, that he will send forth
labourers into his harvest."
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Chrys.: The Lord would refute by actions the charge of the Pharisees,
who said, "He casteth out daemons by the "Prince of the daemons;" for a
daemon having suffered rebuke, does not return good but evil to those
who have not shewn him honour. But the Lord on the other hand, when He
had suffered blasphemy and contumely, not only does not punish, but
does not utter a hard speech, yea He shews kindness to them that did
it, as it here follows, "And Jesus went about all their towns and
villages."
Herein He teaches us not to return accusations to them that accuse us,
but kindness. For he that ceases to do good because of accusation,
shews that his good has been done because of men. But if for God's sake
you do good to your fellow-servants, you will not cease from doing good
whatever they do, that your reward may be greater.
Jerome: Observe how equally in villages, cities, and towns, that is to
great as well as small, He preaches the Gospel, not respecting the
might of the noble, but the salvation of those that believe. It
follows, "Teaching in their synagogues;" this was His meat, going about
to do the will of His Father, and saving by His teaching such as yet
believed not.
Gloss., non occ.: He taught in their synagogues the Gospel of the
Kingdom, as it follows, "Preaching the Gospel of the Kingdom."
Remig.: Understand, of God;' for though temporal blessings are also
proclaimed, yet they are not called The Gospel. Hence the Law was not
called a Gospel, because to such as kept it, it held out not heavenly,
but earthly, goods.
Jerome: He first preached and taught, and then proceeded to heal
sicknesses, that the works might convince those who would not believe
the words. Hence it follows, "Healing every sickness and every
disease," for to Him alone nothing is impossible.
Gloss., ap. Anselm: By "disease" we may understand complaints of long
standing, by "sickness" any lesser infirmity.
Remig.: It should be known that those whom He healed outwardly in their
bodies, He also healed inwardly in their souls. Others cannot do this
of their own power, but can by God's grace.
Chrys.: Nor does Christ's goodness rest here, but He manifests His care
for them, opening the bowels of His mercy towards them; whence it
follows, "And seeing the multitudes, he had compassion upon them."
Remig.: Herein Christ shews in Himself the disposition of the good
shepherd and not that of the hireling. Why He pitied them is added,
"because there were troubled, and sick as sheep that have no shepherd
-- troubled either by daemons, or by divers sicknesses and infirmities.
Gloss., ap. Anselm: Or, "troubled," by daemons, and "sick," that is,
benumbed and unable to rise; as though they had shepherds, yet they
were as though they had them not.
Chrys.: This is an accusation against the rulers of the Jews, that
being shepherds they appeared like wolves; not only not improving the
multitude, but hindering their progress. For when the multitude
marvelled and said, "It was never so seen in Israel," these opposed
themselves, saying, "He casteth out daemons by the prince of daemons."
Remig.: But when the Son of God looked down from heaven upon the earth,
to hear the groans of the captives [Ps 102:19], straight a great
harvest began to ripen; for the multitude of the human race would never
have come near to the faith, had not the Author of human salvation
looked down from heaven.
And it follows, "Then said he unto his disciples, The harvest truly is
great, but the labourers are few."
Gloss., ap. Anselm: The harvest are those men who can be reaped by the
preachers, and separated from the number of the damned, as grain is
beaten out from the chaff that it may be laid up in granaries.
Jerome: The great harvest denotes the multitude of the people; the few
labourers, the want of instructors.
Remig.: For the number of the Apostles was small in comparison of so
great crops to be reaped. The Lord exhorts His preachers, that is, the
Apostles and their followers, that they should daily desire an increase
of their number; "Pray ye therefore the Lord of the harvest, that he
would send forth labourers into his harvest."
Chrys.: He privately insinuates Himself to be the Lord; for it is He
Himself who is Lord of the harvest. For if He sent the Apostles to reap
what they had not sown, it is manifest that He sent them not to reap
the things of others, but what He had sown by the Prophets. But since
the twelve Apostles are the labourers, He said, "Pray ye the Lord of
the harvest, that he would send labourers into his harvest;" and
notwithstanding He added none to their number, but rather He multiplied
those twelve many times, not by increasing their numbers, but by giving
them more abundant grace.
Remig.: Or, He then increased their number when He chose the seventy
and two, and then when many preachers were made what time the Holy
Spirit descended upon the believers.
Chrys.: He shews us that it is a great gift that one should have the
power of rightly preaching, in that He tells them that they ought to
pray for it. Also we are here reminded of the words of John concerning
the threshing-floor, and the fan, the chaff, and the wheat.
Hilary: Figuratively; When salvation was given to the Gentiles, then
all cities and towns were enlightened by the power and entrance of
Christ, and escaped every former sickness and infirmity. The Lord
pities the people troubled with the violence of the unclean Spirit, and
sick under the burden of the Law, and having no shepherd at hand to
bestow on them the guardianship of the Holy Spirit. But of that gift
there was a most abundant fruit, whose plenty far exceeded the
multitude of those that drank thereof; how many soever take of it, yet
an inexhaustible supply remains; and because it is profitable that
there should be many to minister it, He bids us ask the Lord of the
harvest, that God would provide a supply of reapers for the
ministration of that gift of the Holy Spirit which was made ready; for
by prayer this gift is poured out upon us from God.
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Chapter 10
1. And when he had called unto him his twelve disciples, he gave them
power against unclean spirits, to cast them out, and to heal all manner
of sickness and all manner of disease.
2. Now the names of the twelve apostles are these; The first, Simon,
who is called Peter, and Andrew his brother; James the son of Zebedee,
and John his brother;
3. Philip, and Bartholomew; Thomas, and Matthew the Publican; James the
son of Alphaeus, and Lebaeus, whose surname was Thaddaeus;
4. Simon the Canaanite, and Judas Iscariot, who also betrayed him.
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Gloss. ord.: From the healing of Peter's wife's mother to this place
there has been a continued succession of miracles; and they were done
before the Sermon upon the Mount, as we know for certain from Matthew's
call, which is placed among them; for he was one of the twelve chosen
to the Apostleship upon the mount. He here returns to the order of
events, taking it up again at the healing of the centurion's servant;
saying, "And calling to him his twelve disciples."
Remig.: The Evangelist had related above that the Lord exhorted His
disciples to pray the Lord of the harvest to send labourers into His
vineyard; and He now seems to be fulfilling what He had exhorted them
to. For the number twelve is a perfect number, being made up of the
number six, which has perfection because it is formed of its own parts,
one, two, three, multiplied into one another; and the number six when
doubled amounts to twelve.
Gloss., see Greg. Hom. in Ev., xvii, 1: And this doubling seems to have
some reference to the two precepts of charity, or to the two
Testaments.
Bede: For the number twelve, which is made up of three into four,
denotes that through the four quarters of the world they were to preach
the faith of the holy Trinity.
Rabanus, and cf. Tertullian, cont. Marc. iv, 13: This number is
typified by many things in the Old Testament; by the twelve sons of
Jacob, by the twelve princes of the children of Israel, by the twelve
running springs in Helim, by the twelve stones in Aaron's breastplate,
by the twelve loaves of the shew-bread, by the twelve spies sent by
Moses, by the twelve stones of which the altar was made, by the twelve
stones taken out of Jordan, by the twelve oxen which bare the brazen
sea. Also in the New Testament, by the twelve stars in the bride's
crown, by the twelve foundations of Jerusalem which John saw, and her
twelve gates.
Chrys.: He makes them confident not only by calling their ministry a
sending forth to the harvest, but by giving them strength for the
ministry; whence it follows, "He gave them power over all unclean
spirits to cast them out, and to heal every sickness and every
disease."
Remig.: Wherein is openly shewed that the multitude were troubled not
with one single kind of affliction, but with many, and this was His
pity for the multitude, to give His disciples power to heal and cleanse
them.
Jerome: A kind and merciful Lord and Master does not envy His servants
and disciples a share in His powers. As Himself had cured every
sickness and disease, He imparted the same power to His Apostles. But
there is a wide difference between having and imparting, between giving
and receiving. Whatever He does He does with the power of a master,
whatever they do it is with confession of their own weakness, as they
speak, "In the name of Jesus rise and walk." [Acts 3:6]
A catalogue of the names of the Apostles is given, that all false
Apostles might be excluded. "The names of the twelve Apostles are
these; First, Simon who is called Peter, and Andrew his brother." To
arrange them in order according to their merit is His alone who
searches the secrets of all hearts. But Simon is placed first, having
the surname of Peter given to distinguish him from the other Simon
surnamed Chananaeus, from the village of Chana in Galilee where the
Lord turned the water into wine.
Rabanus, e Beda: The Greek or Latin Petrus' is the same as the Syriac
Cephas, in both tongues the word is derived from a rock; undoubtedly
that of which Paul speaks, "And that rock was Christ." [1 Cor 10:4]
Remig., ap. Rabanus: There have been some who in this name Peter, which
is Greek and Latin, have sought a Hebrew interpretation, and would have
it to signify, Taking off the shoe,', or unloosing,' or acknowledging.'
But those that say this are contradicted by the facts. First, that the
Hebrew has no letter P, but uses PH instead. Thus Pilate they call,
Philate. Secondly, that one of the Evangelists has used the word as an
interpretation of Cephas; The Lord said, "Thou shalt be called Cephas,"
[John 1:42] on which the Evangelist adds, "which being interpreted is
Petrus."
Simon in interpreted obedient,' for he obeyed the words of Andrew, and
with him came to Christ, or because he obeyed the divine commands, and
at one word of bidding followed the Lord. Or as some will have it, it
is to be interpreted, Laying aside grief,' and, hearing painful
things;' for that on the Lord's resurrection he laid aside the grief he
had for His death; and he heard sorrowful things when the Lord said to
him, "Another shall gird thee, and shall carry thee whither thou
wouldest not." [John 21:18]
"And Andrew his brother."
Chrys.: This is no small honour (done to Peter), He places Peter from
his merit, Andrew from the nobility he had in being the brother of
Peter. Mark names Andrew next after the two heads, namely, Peter and
John; but this one not so; for Mark has arranged them in order of
dignity.
Remig.: Andrew is interpreted manly;' for as in Latin virilis' is
derived from, vir,' so in Greek, Andrew is derived from aner. Rightly
is he called manly, who left all and followed Christ, and manfully
persevered in His commands.
Jerome: The Evangelist couples the names throughout in pairs. So he
puts together Peter and Andrew, brothers not so much according to the
flesh as in spirit; James and John who left their father after the
flesh to follow their true Father; "James the son of Zebedee and John
his brother." He calls him the son of Zebedee, to distinguish him from
the other James the son of Alphaeus.
Chrys.: Observe that he does not place them according to their dignity;
for to me John would seem to be greater not than others only, but even
than his brother.
Remig.: James is interpreted The supplanter,' or that supplanteth;' for
he not only supplanted the vices of the flesh, but even contemned the
same flesh when Herod put him to death. John in interpreted The grace
of God,' because he deserved before all to be loved by the Lord; whence
also in the favour of His especial love, he leaned at supper in the
Lord's bosom.
"Philip and Bartholomew." Philip is interpreted, The mouth of a lamp,'
or of lamps,' because when he had been enlightened by the Lord, he
straightway sought to communicate that light to his brother by the
means of his mouth. Bartholomew is a Syriac, not a Hebrew, name, and is
interpreted The son of him that raiseth water,' [ed. note: or some say,
the son of Tolmai, or Ptolemy] that is, of Christ, who raises the
hearts of His preachers from earthly to heavenly things, and hangs them
there, that the more they penetrate heavenly things, the more they
should steep and inebriate the hearts of their hearers with the drops
of holy preaching.
"Thomas, and Matthew the Publican."
Jerome: The other Evangelists in this pair of names put Matthew before
Thomas; and do not add, "the Publican," that they should not seem to
throw scorn upon the Evangelist by bringing to mind his former life.
But writing of himself he both puts Thomas first in the pair, and
styles himself "the Publican;" because, "where sin hath abounded, there
grace shall much more abound." [Rom 5:20]
Remig.: Thomas is interpreted an abyss,' or a twin,' which in Greek is
Didymus. Rightly is Didymus interpreted an abyss, for the longer he
doubted the more deeply did he believe the effect of the Lord's
passion, and the mystery of His Divinity, which forced him to cry, "My
Lord and my God." [John 20:28] Matthew is interpreted, given,' because
by the Lord's bounty he was made an Evangelist of a Publican.
"James the son of Alphaeaus, and Thaddaeus."
Rabanus, e Beda: This James is he who in the Gospels, and also in the
Epistle to the Galatians, is called the Lord's brother. For Mary the
wife of Alphaeus was the sister of Mary the mother of the Lord; John
the Evangelist calls her "Mary the wife of Cleophas," probably because
Cleophas and Alphaeus were the same person. Or Mary herself on the
death of Alphaeus after the birth of James married Cleophas.
Remig.: It is well said, "the son of Alphaeus," that is, of the just,'
or the learned;' for he not only overthrew the vices of the flesh, but
also despised all care of the same. And of what he was worthy the
Apostles are witness, who ordained him Bishop of the Church of
Jerusalem. [ed. note: Where St. James the son of Alphaeus is the same
as the Bishop of Jerusalem is doubtful. Eusebius is cited on both sides
the question; S. Epiphanius, S. Gregory Nyssen, Theodoret, and the
Author of the Constitutions take the negative; so does S. Chrysostom,
but qualifies his evidence elsewhere; S. Jerome varies. Other Fathers
are in favour of their identity.] [margin note: Hegesippos. ap. Euseb.
ii. 23]
And ecclesiastical history among other things tells of him, that he
never ate flesh, drunk neither wine nor strong drink, abstained from
the bath and linen garments, and night and day prayed on his bended
knees. And so great was his merit, that he was called by all men, The
just.'
Thaddaeus is the same whom Luke calls Jude of James, (that is, the
brother of James,) whose Epistle is read in the Church, in which he
calls himself the brother of James.
Aug., De Cons. Evan., ii, 30: Some copies have Lebbaeus; but whoever
prevented the same man from having two, or even three different names?
Remig.: Jude is interpreted having confessed,' because he confessed the
Son of God.
Rabanus: Thaddeus or Lebbaeus is interpreted a little heart,' that is,
a heart-worshipper.
"Simon Chananaeus, and Judas Scarioth, who also betrayed him."
Jerome: Simon Chananaeus is the same who in the other Evangelist is
called Zelotes. Chana signifies Zeal.' Judas is named Scarioth, either
from the town in which he was born, or from the tribe of Issachar, a
prophetic omen of his sin; for Issachar means a booty,' thus signifying
the reward of the betrayer.
Remig.: Scarioth is interpreted The memory of the Lord,' because he
followed the Lord; or The memorial of death,' because he plotted in his
heart how he might betray the Lord to death; or strangling,' because he
went and hanged himself. It should be known that there are two
disciples of this name, who are types of all Christians; Jude the
brother of James, of such as persevere in the confession of the faith;
Jude Scarioth of such as leave the faith; and turn back again.
Gloss., non occ.: They are named two and two to express their union as
yoke-fellows.
Aug., City of God, book xviii, ch. 49: These therefore He chose for His
disciples, whom also He named Apostles, humbly born without honour,
without learning, that whatever they should do that was great, it was
He that should be in them and should do it. He had among them one that
was evil, whom He should use in the accomplishment of His Passion, and
who should be an example to His Church of suffering evil men.
Ambrose, Ambrosiaster, in Luc. 6: He was not chosen among the Apostles
unwittingly; for that truth is great, which cannot be harmed even by
having an adversary in one of its own ministers.
Rabanus: Also He willed to be betrayed by a disciple, that you when
betrayed by your intimate might bear patiently that your judgment has
erred, that your favours have been thrown away.
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5. These twelve Jesus sent forth, and commanded them, saying, "Go not
into the way of the Gentiles, and into any city of the Samaritans enter
ye not:
6. But go rather to the lost sheep of the house of Israel.
7. And as ye go, preach, saying, The kingdom of heaven is at hand.'
8. Heal the sick, cleanse the lepers, raise the dead, cast out devils:
freely ye have received, freely give."
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Gloss., non occ.: Because the manifestation of the Spirit, as the
Apostle speaks, is given for the profit of the Church, after bestowing
His power on the Apostles, He sends them that they may exercise this
power for the good of others; "These twelve Jesus sent forth."
Chrys.: Observe the propriety of the time in which they are sent. After
they had seen the dead raised, the sea rebuked, and other like wonders,
and had both in word and deed sufficient proof of His excellent power,
then He sends them.
Gloss., non occ.: When He sends them, He teaches them whither they
should go, what they should preach, and what they should do. And first,
whither they should go; "Giving them commandment, and saying, Go ye not
into the way of the Gentiles, and into any city of the Samaritans enter
ye not; but go ye rather to the lost sheep of the house of Israel."
Jerome: This passage does not contradict the command which He gave
afterwards, "Go and teach all nations;" for this was before His
resurrection, that was after. And it behoved the coming of Christ to be
preached to the Jews first, that they might not have any just plea, or
say that they were rejected of the Lord, who sent the Apostles to the
Gentiles and Samaritans.
Chrys.: Also they were sent to the Jews first, in order that being
trained in Judaea, as in a palaestra, they might enter on the arena of
the world to contend; thus He taught them like weak nestlings to fly.
Greg., Hom. in Ev., iv. 1: Or He would be first preached to Judaea and
afterwards to the Gentiles, in order that the preaching of the Redeemer
should seem to seek out foreign lands only because it had been rejected
in His own. There were also at that time some among the Jews who should
be called, and among the Gentiles some who were not to be called, as
being unworthy of being renewed to life, and yet not deserving of the
aggravated punishment which would ensue upon their rejection of the
Apostles' preaching.
Hilary: The promulgation of the Law deserved also the first preaching
of the Gospel; and Israel was to have less excuse for its crime, as it
had experienced more care in being warned.
Chrys.: Also that they should not suppose that they were hated of
Christ because they had reviled Him, and branded Him as daemoniac, He
sought first their cure, and withholding His disciples from all other
nations, He sent this people physicians and teachers; and not only
forbid them to preach to any others before the Jews, but would not that
they should so much as approach the way that led to the Gentiles; "Go
not into the way of the Gentiles." And because the Samaritans, though
more readily disposed to be converted to the faith, were yet at enmity
with the Jews, He would not suffer the Samaritans to be preached to
before the Jews.
Gloss., ap. Anselm: The Samaritans were Gentiles who had been settled
in the land of Israel by the king of Assyria after the captivity which
he made. They had been driven by many terrors to turn to Judaism, and
had received circumcision and the five books of Moses, but renouncing
everything else; hence there was no communication between the Jews and
the Samaritans.
Chrys.: From these then He diverts his disciples, and sends them to the
children of Israel, whom He calls "perishing" sheep, not straying; in
every way contriving an apology for them, and drawing them to Himself.
Hilary: Though they are here called sheep, yet they raged against
Christ with the tongues and throats of wolves and vipers.
Jerome: Figuratively, herein we who bear the name of Christ are
commanded not to walk in the way of the Gentiles, or the error of the
heretics, but as we are separate in religion, that we be also separate
in our life.
Gloss., non occ.: Having told them to whom they should go, He now
introduces what they should preach; "Go and preach, saying, The kingdom
of heaven is at hand."
Rabanus: The kingdom of heaven is here said to draw nigh by the faith
in the unseen Creator which is bestowed upon us, not by any movement of
the visible elements. The saints are rightly denoted by the heavens,
because they contain God by faith, and love Him with affection.
Chrys.: Behold the greatness of their ministry, behold the dignity of
the Apostles. They are not to preach of any thing that can be an object
of sense, as Moses and the Prophets did; but things new and unlooked
for; those preached earthly goods, but these the kingdom of heaven and
all the goods that are there.
Greg.: Miracles also were granted to the holy preachers, that the power
they should shew might be a pledge of the truth of their words, and
they who preached new things should also do new things; wherefore it
follows, "Heal the sick, raise the dead, cleanse the lepers, cast out
daemons."
Jerome: Lest peasants untaught and illiterate, without the graces of
speech, should obtain credit with none when they announced the kingdom
of heaven, He gives them power to do the things above mentioned, that
the greatness of the miracles might approve the greatness of their
promises.
Hilary: The exercise of the Lord's power is wholly entrusted to the
Apostles, that they who were formed in the image of Adam, and the
likeness of God, should now obtain the perfect image of Christ; and
whatever evil Satan had introduced into the body of Adam, this they
should now repair by communion with the Lord's power.
Greg., Hom. in Ev., xxix, 4: These signs were necessary in the
beginning of the Church; the faith of the believers must be fed with
miracles, that it might grow.
Chrys.: But afterwards they ceased when a reverence for the faith was
universally established. Or, if they were continued at all, they were
few and seldom; for it is usual with God to do such things when evil is
increased, then He shews forth His power.
Greg.: The Holy Church daily doth spiritually, what it then did
materially by the Apostles; yea, things far greater, inasmuch as she
raises and cures souls and not bodies.
Remig.: "The sick" are the slothful who have not strength to live well;
"the lepers" are the unclean in sin and carnal delights; the daemoniacs
are they that are given up under the power of the Devil.
Jerome: And because spiritual gifts are more lightly esteemed, when
money is made the means of obtaining them, He adds a condemnation of
avarice; "Freely ye have received, freely give;" I your Master and Lord
have imparted these to you without price, do you therefore give them to
others in like manner, that the free grace of the Gospel be not
corrupted.
Gloss., non occ.: This He says, that Judas who had the bag might not
use the above power for getting money; a plain condemnation of the
abomination of the simoniacal heresy.
Greg., Hom. in Ev., iv, 4: For He knew before that there would be some
that would turn the gift of the Spirit which they had received into
merchandize, and pervert the power of miracles into an instrument of
their covetousness.
Chrys.: Observe how He is as careful that they should be upright in
moral virtue, as that they should have the miraculous powers, shewing
that miracles without these are nought. "Freely ye have received,"
seems a check upon their pride; "freely give," a command to keep
themselves pure from filthy lucre. Or, that what they should do might
not be thought to be their own benevolence, He says, "Freely ye have
received;" as much as to say; Ye bestow nothing of your own on these ye
relieve; for ye have not received these things for money, nor for wages
of labour; as ye have received them, so give to others; for indeed it
is not possible to receive a price equal to their value.
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9. "Provide neither gold, nor silver, nor brass in your purses,
10. Nor scrip for your journey, neither two coats, neither shoes, nor
yet staves: for the workman is worthy of his meat."
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Chrys.: The Lord having forbidden to make merchandize of spiritual
things, proceeds to pull up the root of all evil, saying, "Possess
neither gold, nor silver."
Jerome: For if they preach without receiving reward for it, the
possession of gold and silver and wealth was unnecessary. For had they
had such, they would have been thought to be preaching, not for the
sake of men's salvation, but their own gain.
Chrys.: This precept then first frees the Apostles from all suspicions;
secondly, from all care, so that they may give up their whole time to
preaching the word; thirdly, teaches there their excellence. This is
what He said to them afterwards, "Was any thing lacking to you, when I
sent you without bag or scrip?"
Jerome: As He had cut off riches, which are meant by gold and silver,
He now almost cuts off necessaries of life; that the Apostles, teachers
of the true religion, who taught men that all things are directed by
God's providence, might shew themselves to be without thought for the
morrow.
Gloss., non occ.: Whence He adds, "Neither money in your purses." For
there are two kinds of things necessary; one is the means of buying
necessaries, which is signified by the money in their purses; the other
the necessaries themselves, which are signified by the scrip.
Jerome: In forbidding the scrip, "neither scrip for your journey," He
aimed at those philosophers commonly called Bactroperatae, who being
despisers of this world, and esteeming all things as nothing, yet carry
a bag about with them.
"Nor two coats." By the two coats He seems to mean a change of raiment;
not to bid us be content with a single tunic in the snow and frosts of
Scythia, but that they should not carry about a change with them,
wearing one, and carrying about the other as provision for the future.
"Nor shoes." It is a precept of Plato, that the two extremities of the
body should be left unprotected, and that we should not accustom
ourselves to tender care of the head and feet; for if these parts be
hardy, it will follow that the rest of the body will be vigorous and
healthy. "Nor staff;" for having the protection of the Lord, why need
we seek the aid of a staff?
Remig.: The Lord shews by these words that the holy preachers were
reinstated in the dignity of the first man, who as long as he possessed
the heavenly treasures, did not desire other; but having lost those by
sinning, he straightway began to desire the other.
Chrys.: A happy exchange! In place of gold and silver, and the like,
they received power to heal the sick, to raise the dead. For He had not
commanded them from the beginning, "Possess neither gold nor silver;"
but only then when He said at the same time, "Cleanse the lepers, cast
out daemons." Whence it is clear that He made them Angels more than
men, freeing them from all anxiety of this life, that they might have
but one care, that of teaching; and even of that He in a manner takes
away the burden, saying, "Be not careful what ye shall speak." Thus
what seemed hard and burdensome, He shews them to be light and easy.
For nothing is so pleasant as to be delivered from all care and
anxiety, more especially when it is possible, being delivered from
this, to lack nothing, God being present, and being to us instead of
all things.
Jerome: As He had sent the Apostles forth unprovided and unencumbered
on their mission, and the condition of the teachers seemed a hard one,
He tempered the severity of the rules by this maxim, "The labourer is
worthy of his hire," i.e. Receive what you need for your food and
clothing. Whence the Apostle says, "Having food and raiment, let us
therewith be content." [1 Tim 6:8] And again, "Let him that is
catechized communicate unto him that catechizeth in all good things;"
that they whose disciples reap spiritual things, should make them
partakers of their carnal things, not for the gratification of
covetousness, but for the supply of wants.
Chrys.: It behoved the Apostles to be supported by their disciples,
that neither they should be haughty towards those whom they taught, as
though they gave all, and received nothing; and that the others, on
their part, should not fall away, as overlooked by them. Also that the
Apostles might not cry, He bids us lead the life of beggars, and should
be ashamed thereat, He shews that this is their due, calling them
"labourers," and that which is given their "hire." For they were not to
suppose that because what they gave was only words, therefore they were
to esteem it but a small benefit that they conferred; therefore He
says, "The labourer is worthy of his meat." This He said not to signify
that the labours of the Apostles were only worth so much, but laying
down a rule for the Apostles, and persuading those that gave, that what
they gave was only what was due.
Aug., Serm., 46: The Gospel therefore is not for sale, that it should
be preached for reward. For if they so sell it, they sell a great thing
for a small price. Let preachers then receive their necessary support
from the people, and from God the reward of their employment. For the
people do not give pay to those that minister to them in the love of
the Gospel, but as it were a stipend that may support them to enable
them to work.
Aug., De Cons. Evan., ii, 30: Otherwise; When the Lord said to the
Apostles, "Possess not gold," He added immediately, "The labourer is
worthy of his hire," to shew why He would not have them possess and
carry about these things; not that these things were not needed for the
support of this life, but that He sent them in such a way as to shew
that these things were due to them from those to whom they preached the
Gospel, as pay to soldiers. It is clear that this precept of the Lord
does not at all imply that they ought not according to the Gospel to
live by any other means, than by the contributions of those to whom
they preached; otherwise Paul transgressed this precept when he lived
by the labour of his own hands. But He gave the Apostles authority that
these things were due to them from the house in which they abode. But
when the Lord has issued a command, if it be not performed, it is the
sin of disobedience; when He bestows a privilege, it is in any one's
power not to use it, and as it were to refrain from claiming his right.
The Lord then having sanctioned this maxim, that they who preach the
Gospel should live of the Gospel, He spoke these things to the
Apostles, that being confident they should not possess nor carry about
with them the necessaries of life, neither things great nor things
small. Therefore He adds, "Nor a staff," to shew that from His people
all things are due to His ministers, and they require no superfluities.
This authority He signifies by the staff, saying in Mark, "Take nothing
but a staff only." [Mark 6:18] And when He forbids them (in Matthew) to
take with them shoes, He forbids that carefulness and thought which
would be anxious to carry them lest they should be wanting.
Thus also we must understand concerning the two coats, that none should
think it necessary to carry another besides that which he wore,
supposing that he should have need of it; for it would be in his power
to obtain one by this authority which the Lord gave. Further that we
read in Mark that they should be shod with sandals, seems to imply that
this kind of shoe has a mystic meaning in it, that the foot should
neither be covered above, nor yet bare beneath, that is, that the
Gospel should not be hid, nor yet rest itself on earthly advantage.
Also when He forbids them to carry two coats, He warned them not to
walk deceitfully, but in simplicity. So we cannot doubt that all these
things were said by the Lord, partly in a direct, partly in a
figurative sense; and that of the two Evangelists one inserted some
things, the other things, in his narrative. If any one should think
that the Lord could not in one speech speak some things in a direct,
and some things in a mystic sense, let him look at any other of His
sayings, and he will see how hasty and unlearned his opinion is. When
the Lord commands that the left hand should not know what the right
hand doeth, does he think that almsgiving, and the rest of His precepts
in that place are to be taken figuratively?
Jerome: Thus far we have expounded by the letter; but metaphorically,
as we often find gold put for the sense, silver for the words, brass
for the voice - all these we may say we are not to receive from others,
but to have them given by the Lord. We are not to take up the teaching
of heretics, of philosophers, and of corrupt doctrine.
Hilary: The "girdle" is the making ready for the ministry, the girding
up that we may be active in duty; we may suppose that the forbidding
money in the girdle is to warn us from suffering any thing in the
ministry to be bought and sold. We are not to have "a scrip by the way,
that is, we are to leave all care of our worldly substance; for all
treasure on earth in hurtful to the heart, which will be there where
the treasure is.
"Not two coats," for it is enough to have once put on Christ, nor after
true knowledge of Him ought we to be clothed with any other garment of
heresy or law.
"Not shoes," because standing on holy ground as was said to Moses not
covered with the thorns and prickles of sin, we are admonished to have
no other preparation of our walk than that we have received from
Christ.
Jerome: Or; The Lord herein teaches us that our feet are not to be
bound with the chains of death, but to be bare as we tread on the holy
ground. We are not to carry a staff which may be turned into a serpent,
nor to trust in any arm of flesh; for all such is a reed on which if a
man lean ever so lightly, it will break and go into his hand and pierce
him.
Hilary: "Neither a staff;" that is, We are not to seek rights of
extraneous power, having a rod from the root of Jesse.
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11. "And into whatsoever city or town ye shall enter, enquire who in it
is worthy; and there abide till ye go thence.
12. And when ye come into an house, salute it.
13. And if the house be worthy, let your peace come upon it: but if it
be not worthy, let your peace return to you.
14. And whosoever shall not receive you, nor hear your words, when ye
depart out of that house or city, shake off the dust of your feet.
15. Verily I say unto you, It shall be more tolerable for the land of
Sodom and Gomorrha in the day of judgment, then for that city."
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Chrys.: The Lord had said above, "The workman is worthy of his meat;"
that they should not hence suppose that He would open all doors to
them, He here commands them to use much circumspection in the choice of
a host, saying, "Into what city or town ye enter, enquire who in it is
worthy."
Jerome: The Apostles, on entering a strange town, could not know of
each inhabitant what sort of man he was; they were to choose their host
therefore by the report of the people, and opinion of the neighbours,
that the worthiness of the preacher might not be disgraced by the ill
character of his entertainer.
Chrys.: How then did Christ Himself abide with the publican? Because he
was made worthy by his conversion; for this command that he should be
worthy, had respect not to their rank, but to their furnishing food.
For if he be worthy he will provide them with food, especially when
they need no more than bare necessaries. Observe how though He stripped
them of all property, He supplied all their wants, suffering them to
abide in the houses of those whom they taught. For so they were both
themselves set free from care, and convinced men that it was for their
salvation only that they had come, seeing they carried nothing about
with them, and desired nothing beyond necessaries. And they did not
lodge at all places indiscriminately, for He would not have them known
only by their miracles, but much more by their virtues. But nothing is
a greater mark of virtue, than to discard superfluities.
Jerome: One host is chosen who does not so much confer a favour upon
him who is to abide with him, as receive one. For it is said, "Who in
it is worthy," that he may know that he rather receives than does a
favour.
Chrys.: Also observe that He has not yet endowed them with all gifts;
for He has not given them power to discern who is worthy, but bids them
seek out; and not only to find out who is worthy, but also not to pass
from house to house, saying, "And there remain until ye depart out of
that city;" so they would neither make their entertainer sorrowful, nor
themselves incur suspicion of lightness or gluttony.
Ambrose, Ambros., in Luc., 9. 5: The Apostles are not to choose
carelessly the house into which they enter, that they may have no cause
for changing their lodging; the same caution is not enforced upon the
entertainer, lest in choosing his guests, his hospitality should be
diminished.
"When ye enter a house, salute it, saying, Peace be to this house."
Gloss., interlin.: As much as to say, Pray ye for peace upon the master
of the house, that all resistance to the truth may be pacified.
Jerome: Here is a latent allusion to the form of salutation in Hebrew
and Syriac; they say Salemalach, or Salamalach, for the Greek, chaire,
or Latin, Ave; that is, Peace be with you.' The command then is, that
on entering any house they should pray for peace for their host; and,
as far as they may be able, to still all discords, so that if any
quarrel should arise, they, who had prayed for peace should have it -
others should have the discord; as it follows, "And if that house be
worthy, your peace shall rest upon it; but if it be not worthy, your
peace shall return to you again."
Remig., ap. Raban.: Thus either the hearer, being predestined to
eternal life, will follow the heavenly word when he hears it; or if
there be none who will hear it, the preacher himself shall not be
without fruit; for his peace returns to him when he receives of the
Lord recompense for all his labour.
Chrys.: The Lord instructs them, that though they were teachers, yet
they should not look to be first saluted by others; but that they
should honour others by first saluting them. And then He shews them
that they should give not a salutation only, but a benediction, when He
says, "If that house be worthy, your peace shall rest upon it."
Remig.: The Lord therefore taught his disciples to offer peace on their
entering into a house, that by means of their salutation their choice
might be directed to a worthy house and host. As though He had said,
Offer peace to all, they will shew themselves either worthy by
accepting, or unworthy by not accepting it; for though you have chosen
a hose that is worthy by the character he bears among his neighbours,
yet ought you to salute him, that the preacher may seem rather to enter
by invitation, than to intrude himself. This salutation of peace in few
words may indeed by referred to the trial of the worthiness of the
house or master.
Hilary: The Apostles salute the house with the prayer of peace; yet so
as that peace seems rather spoken than given. For their own peace which
was the bowels of their pity ought not to rest upon the house if it
were not worthy; then the sacrament of heavenly peace could be kept
within the Apostles own bosom. Upon such as rejected the precepts of
the heavenly kingdom an eternal curse is left by the departure of the
Apostles, and the dust shaken from their feet; "And whosoever shall not
receive you, not hear your words, "when ye go out of that house, or
that town, cast the dust off your feet." For he that lives in any place
seems to have a kind of fellowship with that place. By the casting the
dust off the feet, therefore all that belonged to that house is left
behind, and nothing of healing or soundness is borrowed from the
footsteps of the Apostles having trod their soil.
Jerome: Also they shake off the dust as a testimony of the Apostles'
toil, that in preaching the Gospel they had come even so far, or as a
token that from those that rejected the Gospel they would accept
nothing, not even the necessaries of life.
Rabanus: Otherwise; The feet of the disciples signify the labour and
progress of preaching. The dust which covers them is the lightness of
earthly thoughts, from which even the greatest doctors cannot be free;
their anxiety for their hearers involves them in cares for their
prosperity, and in passing through the ways of this world, they gather
the dust of the earth they tread upon. They then who have despised the
teaching of these doctors, turn upon themselves all the toils and
dangers and anxieties of the Apostles as a witness to their damnation.
And lest it should seem a slight thing not to receive the Apostles, He
adds, "verily I say unto you, it shall be more tolerable for Sodom and
Gomorrah in the day of judgment, than for that city."
Jerome: Because to the men of Sodom and Gomorrah no man had ever
preached; but this city had been preached to and had rejected the
Gospel.
Remig., ap. Raban.: Or because the men of Sodom and Gomorrah were
hospitable among their sensuality, but they had never entertained such
strangers as the Apostles.
Jerome: But if it shall be more tolerable for the land of Sodom than
for that city, hence we may learn that there is difference of degree in
the punishment of sinners.
Remig.: Sodom and Gomorrah are especially mentioned, to shew that those
sins which are against nature are particularly hateful to God, for
which the world was drowned with the waters of the deluge, four towns
were overthrown, and the world is daily afflicted with manifold evils.
Hilary: Figuratively, The Lord teaches us not to enter the houses or to
mix in the acquaintance of those who persecute Christ, or who are
ignorant of Him; and in each town to enquire who among them is worthy,
i.e. where there is a Church wherein Christ dwells; and not to pass to
another, because this house is worthy, this host is our right host. But
there would be many of the Jews who would be so well disposed to the
Law, that though they believed in Christ because they admired His
works, yet they would abide in the works of the Law; and others again
who, desiring to make trial of that liberty which is in Christ, would
feign themselves ready to forsake the Law for the Gospel; many also
would be drawn aside into heresy by perverse understanding. And since
all these would falsely maintain that with them only was Catholic
verity, therefore we must with great caution seek out the house, i.e.
the Church.
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16. "Behold, I send you forth as sheep in the midst of wolves: be ye
therefore wise as serpents, and harmless as doves.
17. But beware of men: for they will deliver you up to the councils,
and they will scourge you in their synagogues;
18. And ye shall be brought before governors and kings for my sake, for
a testimony against them and the Gentiles."
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Chrys., Hom. 33: Having removed all care and anxiety from the Apostles,
and armed them with the miraculous powers, He proceeds to foretell the
evils which should befal them. First, that they might know his
knowledge of the future; secondly, that they should not think that
these things befel them because of the want of power in their Master;
thirdly, that they might not be amazed if these things had come upon
them unexpectedly; fourthly, that after hearing these things, they
might not be dismayed in the season of His cross; and lastly, that they
might learn a new method of warfare.
He sends them unprovided, bidding them look to those who should receive
them for support; but rests not in that, but shews his power still
further, "Lo, I send you as sheep in the midst of wolves." Where
observe that He does not say merely to wolves,' but "in the midst of
wolves," to shew His excellent might therein, that the sheep would
overcome the wolves though they were in the midst of them; and though
they received many bites from them, yet were they not destroyed, but
rather convert them. And it is a much greater and a more wonderful
power that can change their hearts than that can kill them. Among
wolves He teaches them to shew the meekness of sheep.
Greg., Hom. in Ev., xvii. 4: For he who undertakes the office of
preacher ought not to do evil, but to suffer it, and by his meekness to
mollify the wrath of the angry, and by his wounds to heal the wounds of
sinners in their affliction. And even should the zeal of right-doing
ever require that He should be severe to those that are placed under
Him, His very severity will be of love and not of cruelty, outwardly
maintaining the rights of discipline, and inwardly loving those whom He
corrects. Too many, when they are entrusted with the reins of
government, burn to make the subjects feel them, display the terrors of
authority, and forgetting that they are fathers, rather desire to be
thought lords, changing a station of lowliness into that of lofty
dominion, if they ever seem outwardly to fawn on any one, they inwardly
hate him; of such He spoke above; "They come to you in sheep's
clothing, but inwardly they are ravening wolves." [Matt 7:15] For
prevention whereof we ought to consider that we are sent as sheep among
wolves, whose innocence we ought to preserve, not having the tooth of
malice.
Jerome: He calls the Scribes and Pharisees who are the clergy of the
Jews, "wolves."
Hilary: The wolves indeed are all such as should pursue the Apostles
with mad fury.
Chrys.: Their consolation under their hardships was the excellent power
of Him who sent them; wherefore He puts that before all, "Lo, I send
you." Be not dismayed, though you be sent into the midst of wolves; for
I am able to bring it to pass that you suffer no hurt, and that ye
should not only prevail over the wolves, but be made more terrible than
lions. But it is good that it should be thus; hereby your virtue is
made brighter, and My power is more manifested. Also that somewhat
should proceed from themselves, that they should not think themselves
to be crowned without reason. He add, "Be ye therefore wise as
serpents, simple as doves."
Jerome: "Wise," that they might escape snares; "simple," that they
might not do evil to others. The craft of the serpent is set before
them as an example, for he hides his head with all the rest of his
body, that he may protect the part in which life is. So ought we to
expose our whole body, that we may guard our head which is Christ; that
is, that we study to keep the faith whole and uncorrupt.
Raban.: The serpent moreover seeks out narrow chinks through which it
crawls to draw off its old skin; so the preacher passing through the
narrow way lays aside the old man.
Remig.: Beautifully the Lord bids the preacher have the wisdom of the
serpent; because the first man was beguiled by a serpent; as though He
had said, The foe is subtle to deceive, be ye therefore wise to rescue;
he commended the tree, do ye also commend the tree of the Cross.
Hilary: He first attempted the softer sex, allured her by hope, and
promised a share of immortality. Do you in like manner seize every
opportunity, look well into each man's nature and inclination, use
wisdom of speech, reveal hope of good things to come; that what he
promised falsely we may preach truly according to God's promise, that
they that believe shall be like to the Angels.
Chrys.: But as we ought to have the wisdom of the serpent, that we
should not be hurt in any deadly part, so also we should have the
simplicity of the dove, not to retaliate when we are hurt, nor to
avenge ourselves on those who have designed aught against us.
Remig.: The Lord unites these two thing; because simplicity without
wisdom might be easily deceived, and wisdom is dangerous unless it be
tempered with simplicity that does no man hurt.
Jerome: The harmlessness of doves is shewn by the assumption of that
form by the Holy Spirit; as the Apostle speaks, "In malice be ye
children."
Chrys.: What is harder than these commands? It is not enough that we
suffer ill, but we must not be angry thereat, as is the dove's nature,
for anger is extinguished not by anger, but by meekness.
Raban.: That by the wolves above He intended men, He shews when He
adds, "Take heed of men."
Gloss, ap. Anselm: Ye have indeed need to be wise as serpents, for, as
they are wont to do, "they will deliver you to councils," forbidding
you to preach in My name; then if ye be not corrected, "they will
scourge you," and at length "ye shall be brought before kings and
governors."
Hilary: Who will endeavour to extort from you either to be silent or to
temporize.
Chrys.: How wonderful that men who had never been beyond the lake in
which they fished, did not straighway depart from Him on hearing these
things. It was not only of their goodness, but of the wisdom of their
Teacher. For to each evil He attaches somewhat of alleviation; as here
He adds, "for my sake;" for it is no light consolation to suffer for
Christ's sake, for they did not suffer as evil or wrong doers. Again He
adds, "for a testimony against them."
Greg., Hom. in Ev., xxxv, 2: Either that they had presented to the
death, or that they had seen and were not changed. For the death of the
saints is to the good an aid, to the bad a testimony; that thus the
wicked may perish without excuse in that from which the elect take
example and live.
Chrys.: This was matter of consolation to them, not that they sought
the punishment of others, but that they were confident that in all
things they had One present with them, and all-knowing.
Hilary: And by this their testimony not only was all excuse of
ignorance of His divinity taken away from their persecutors, but also
to the Gentiles was opened the way of believing on Christ, who was thus
devotedly preached by the voices of the confessors among the flames of
persecution; and this is that He adds, "and the Gentiles."
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19. "But when they deliver you up, take no thought how or what ye shall
speak: for it shall be given you in that same hour what ye shall speak.
20. For it is not ye that speak, but the Spirit of your Father which
speaketh in you."
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Chrys.: To the foregoing topics of consolation, He adds another not a
little one; that they should not say, How shall we be able to persuade
such men as these, when they shall persecute us? He bids them be of
good courage respecting their answer, saying, "When they shall deliver
you up, take no thought how or what ye shall speak."
Remig.: "How or what," one refers to the substance, the other to the
expression in words. And because both of these would be supplied by
Him, there was no need for the holy preachers to be anxious about
either.
Jerome: When then we are brought before judges for Christ's sake, we
ought to offer only our will for Christ. But Christ who dwelleth in us
speaks for Himself, and the grace of the Holy Spirit will minister in
our answer.
Hilary: For our faith, observing all the precepts of the Divine will,
will be instructed with an answer according to knowledge, after the
example of Abraham, to whom when he had given up Isaac, there was not
wanting a ram for a victim. "For it is not ye who speak, but the Spirit
of your Father that speaketh in you."
Remig., ap. Raban.: Meaning, Ye indeed go out to the battle, but it is
I who fight; you utter the words, but it is I who speak. Hence Paul
speaks, "Seek ye a proof of Christ who speaketh in me?" [2 Cor 13:3]
Chrys.: Thus He raises them to the dignity of the Prophets, who have
spoken by the Spirit of God. He who says here, "Take no thought what ye
shall speak," [1 Pet 3:15] has said in another place, "Be ye always
ready to give an answer to him that demandeth a reason of the hope that
is in you." When it is a dispute among friends, we are commanded to "be
ready;" but before the awful judgment, and the raging people, aid is
ministered by Christ, that they may speak boldly and not be dismayed.
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21. "And the brother shall deliver up the brother to death, and the
father the child; and the children shall rise up against their parents,
and cause them to be put to death.
22. And ye shall be hated of all men for my name's sake: but he that
endureth to the end shall be saved."
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Gloss, ap. Anselm: Having placed the comfort first, He adds the more
alarming perils; "Brother shall deliver up brother to death, and the
father the son; children shall rise against parents, to put them to
death."
Greg., Hom. in Ev., xxxv, 3: Wrongs which we suffer from strangers,
pain us less than those we suffer from men on whose affections we had
counted; for besides the bodily affliction, there is then the pain of
lost affection.
Jerome: This we see often happen in persecutions, nor is there any true
affection between those whose faith is different.
Chrys.: What follows is yet more dreadful, "Ye shall be hated of all
men;" they sought to exterminate them as common enemies of all the
world. To this again is added the consolation, "For my name's sake;"
and yet further to cheer them, "Whosoever shall endure to the end, he
shall be saved." For many are hot and zealous in the beginning, but
afterwards grow cool, for these, He says, I look at the end. For where
is the profit of seeds that only sprout at first? wherefore He requires
a sufficient endurance from them.
Jerome: For virtue is not to begin but to complete.
Remig.: And the reward is not for those that begin, but for those that
bring to an end.
Chrys.: But that no man should say, that Christ wrought all things in
His Apostles, and therefore it is nothing wonderful that they were made
such as they were, since they did not bear the burden of these things,
therefore He says, that perseverance was their work. For though they
were rescued from their first perils, they are preserved for still
harder trials, which again shall be followed by others, and they shall
be in danger of snares as long as they live. This He covertly intimates
when he says, "Whosoever shall endure to the end, he shall be saved."
Remig.: That is, He who shall not let go the commands of the faith, nor
fall away in persecution, shall be saved; he shall receive the reward
of the heavenly kingdom for his earthly persecutions. And note that the
end' does not always mean destruction, but sometimes perfection, as in
that, "Christ is the end of the Law." [Rom 10:4] So the sense here may
be, "Whosoever shall endure to the end," that is, in Christ.
Aug., City of God, book 21, ch. 25: To endure in Christ, is to abide in
His faith which worketh by love.
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23. "But when they persecute you in this city, flee ye into another:
for verily I say unto you, Ye shall not have gone over the cities of
Israel, till the Son of man be come."
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Chrys.: Having foretold the fearful things which should come upon them
after His Cross, resurrection, and ascension, He leads them to gentler
prospects; He does not bid them presumptuously to offer themselves for
persecution, but to fly from it; "When they persecute you in this city,
flee ye to another." For because this was the first beginning of their
conversion, He adapts His words to their state.
Jerome: This must be referred to the time when the Apostles were sent
to preach, when it was said to them, "Go not into the way of the
Gentiles;" they should not fear, but may shun persecution. This we see
the believers did in the beginning, when on a persecution arising in
Jerusalem they were scattered throughout all Judaea, and thus the
season of tribulation was made the seedtime of the Gospel.
Aug., cont. Faust., xxii, 36: Not that the Saviour was unable to
protect His disciples, does He here bid them fly, and Himself give them
an example of it, but He instructed man's weakness, that he should not
presume to tempt God, when he has anything that he can do for himself,
but should shun all evils.
Aug., City of God, book 1, ch. 22: He might have suffered them to lay
violent hands upon themselves, that they might not fall into the hands
of their persecutors. Therefore if He neither commanded nor allowed
this mode of departure from this world to His own, for whom He Himself
had promised that He would prepare an eternal mansion; whatever
instances may be brought by the Gentiles who know not God, it is clear
that this is not lawful for those who believe one true God.
Chrys.: But that they should not say, What then if we fly from
persecution, and again they cast us out thence whither we have fled? To
remove this fear, He says, "Verily, I say unto you, ye shall not have
completed, &c." that is, ye shall not have made the circuit of
Palestine and return to Me, before I shall take you to Me.
Raban.: Or; He foretels that they shall not have brought all the cities
of Israel to the faith by their preaching, before the Lord's
resurrection be accomplished, and a commission given them to preach the
Gospel throughout the world.
Hilary: Otherwise; He exhorts to fly from place to place; for His
preaching driven from Judaea, first passing into Greece; then, wearied
with divers sufferings of the Apostles up and down the cities of
Greece, it takes an abiding refuge in the rest of the Gentile world.
But to shew that the Gentiles would believe the preaching of the
Apostles, but that the remnant of Israel should only believe at His
second coming, He adds, "Ye shall not have completed the cities of
Israel;" i.e. After the fulness of the Gentiles is brought in, that
which remains of Israel to fill up the number of the Saints shall be
called into the Church in Christ's future coming to glory.
Aug., Ep. 228: Let the servants of Christ then do as He commanded, or
permitted them; as He fled into Egypt, let them fly from city to city,
whenever any one of them is marked out for persecution; that the Church
be not deserted, it will be filled by those who are not so sought
after; and let these give sustenance to their fellow-servants whom they
know cannot live by any other means. But when the threatening danger is
common to all, Bishops, clergy, and laity, let not those who have need
of aid be deserted by those whose aid they require.
Either therefore let them all pass to some stronghold, or let those who
are obliged to remain, not be deserted by those whose province it is to
supply their ecclesiastical needs; that they may either all live, or
all suffer whatever their Master will have them to suffer.
Remig.: Be it known moreover, that as this precept respecting endurance
under persecution specially belongs to the Apostles and their
successors, men of fortitude, so the permission to fly is sufficiently
proper for the weak in the faith, to whom the tender Master
condescends, lest if they should offer themselves for martyrdom, under
the pain they should deny the faith; and the sin of flight is lighter
than that of denial. But though by their flight they shewed that they
had not the constancy of perfect faith, yet their desert was great,
seeing they were ready to leave all for Christ. So that if He had not
given them permission to fly, some would have said that they were
aliens from the glory of the heavenly kingdom.
Jerome: Spiritually, we may say; When they shall persecute you in one
book or one passage of Scripture, let us flee to other volumes, for
however contentious the adversary may be, protection will come from the
Saviour before the victory is yielded to the enemy.
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24. "The disciple is not above his master, nor the servant above his
lord.
25. It is enough for the disciple that he be as his master, and the
servant as his lord. If they have called the master of the house
Beelzebub, how much more shall they call them of his household?"
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Chrys.: Because it should come to pass that His disciples among their
other persecutions should suffer loss of character, which to many is
the most grievous of all calamities, He consoles them from His own
example, and those things that were spoken of Him; a comfort to which
no other can be compared.
Hilary: For the Lord, the Light eternal, the Captain of the faithful,
the Parent of immortality, set before His disciples this solace of the
sufferings that should come upon them, that we should embrace it as our
glory when we are made like to our Lord in suffering; whence He says,
"The disciple is not above his master, nor the slave above his lord."
Chrys.: Understand, so long as he is a disciple or servant, he is not
above his master or lord by the nature of honour. And do not here
object to me such cases as rarely happen, but receive this according to
the common course of things.
Remig.: He calls Himself master and lord; by disciple and servant He
denotes His Apostles.
Gloss. ord.: As much as to say, Be not indignant that ye suffer things,
which I also suffer, because I am your lord, who do what I will, and
your master, who teach you what I know to be profitable for you.
Remig.: And because this sentence seemed not to agree with the
foregoing words, He shews what they mean by adding, "If they have
called the master of the house Beelzebub, how much more they of his
household?"
Chrys.: He said not here, slaves,' but "those of his household," to
shew how dear they were to Him; as elsewhere He said, "I will not call
you slaves, but my friends." [John 15:15]
Remig.: As much as to say, Ye therefore will not seek worldly honours
and human glory, while you see me pursuing the redemption of mankind
through mocking and contumely.
Chrys.: And He says not only, If they have reviled the master of the
house, but expresses the very words of railing, for they had called Him
Beelzebub.
Jerome: Beelzebub is the idol of Accaron who is called in the book of
Kings, the God of flies; [2 Ki 1:3] Bel,' signifying, "idol;" zebub,' a
"fly". The Prince of the daemons He calls by the name of the foulest of
idols, which is so called because of the uncleanness of the fly, which
destroys the sweetness of ointment.
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26. "Fear them not therefore: for there is nothing covered, that shall
not be revealed; and hid, that shall not be known.
27. What I tell you in darkness, that speak ye in light: and what ye
hear in the ear, that preach ye upon the housetops.
28. And fear not them which kill the body, but are not able to kill the
soul: but rather fear him which is able to destroy both soul and body
in hell."
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Remig.: To the foregoing consolation He adds another no less, saying,
"Fear ye not them," namely, the persecutors. And why they were not to
fear, He adds, "For there is nothing hid which shall not be revealed,
nothing secret which shall not be known."
Jerome: How is it then that in the present world, the sins of so many
are unknown? It is of the time to come that this is said; the time when
God shall judge the hidden things of men, shall enlighten the hidden
places of darkness, and shall make manifest the secrets of hearts. The
sense is, Fear not the cruelty of the persecutor, or the rage of the
blasphemer, for there shall come a day of judgment in which your virtue
and their wickedness will be made known.
Hilary: Therefore neither threatening, nor evil speaking, nor power of
their enemies should move them, seeing the judgment-day will disclose
how empty, how nought all these were.
Chrys.: Otherwise; It might seem that what is here said should be
applied generally; but it is by no means intended as a general maxim,
but is spoken solely with reference to what had gone before with this
meaning; If you are grieved when men revile you, think that in a little
time you will be delivered from this evil. They call you indeed
impostors, sorcerers, seducers, but have a little patience, and all men
shall call you the saviours of the world, when in the course of things
you shall be found to have been their benefactors, for men will not
judge by their words but by the truth of things.
Remig.: Some indeed think that these words convey a promise from our
Lord to His disciples, that through them all hidden mysteries should be
revealed, which lay beneath the veil of the letter of the Law; whence
the Apostle speaks, "When they have turned to Christ, then the veil
shall be taken away." [2 Cor 3:16] So the sense would be, Ought you to
fear your persecutors, when you are thought worthy that by you the
hidden mysteries of the Law and the Prophets should be made manifest?
Chrys.: Then having delivered them from all fear, and set them above
all calumny, He follows this up appropriately with commanding that
their preaching should be free and unreserved; "What I say to you in
darkness, that speak ye in the light; what ye hear in the ear, that
preach ye upon the housetops."
Jerome: We do not read that the Lord was wont to discourse to them by
night, or to deliver his doctrine in the dark; but He said this because
all His discourse is dark to the carnal, and His word night to the
unbelieving. What had been spoken by Him they were to deliver again
with the confidence of faith and confession.
Remig.: The meaning therefore is, "What I say to you in darkness," that
is, among the unbelieving Jews, "that speak ye in the light," that is,
preach it to the believing; "what ye hear in the ear," that is, what I
say unto you secretly, "that preach ye upon the housetops," that is,
openly before all men. It is a common phrase, To speak in one's ear,
that is, to speak to him privately.
Rabanus: And what He says, "Preach ye upon the housetops," is spoken
after the manner of the province of Palestine, where they use to sit
upon the roofs of the houses, which are not pointed but flat. That then
may be said to be preached upon the housetops which is spoken in the
hearing of all men.
Gloss. ord.: Otherwise; What I say unto you while you are yet held
under carnal fear, that speak ye in the confidence of truth, after ye
shall be enlightened by the Holy Spirit; what you have only heard, that
preach by doing the same, being raised above you bodies, which are the
dwellings of your souls.
Jerome: Otherwise; What you hear in mystery, that teach in plainness of
speech; what I have taught you in a corner of Judaea, that proclaim
boldly in all quarters of the world.
Chrys.: As He said, "He that believeth on me, the works that I do he
shall do also, and greater things than these shall he do;" [John 14:12]
so here He shews that He works all things through them more than
through Himself; as though He had said, I have made a beginning, but
what is beyond, that I will to complete through your means. So that
this is not a command but a prediction, shewing them that they shall
overcome all things.
Hilary: Therefore they ought to inculcate constantly the knowledge of
God, and the profound secret of evangelic doctrine, to be revealed by
the light of preaching; having no fear of those who have power only
over the body, but cannot reach the soul; "Fear not those that kill the
body, but cannot kill the soul."
Chrys.: Observe how He sets them above all others, encouraging them to
set at nought cares, reproaches, perils, yea even the most terrible of
all things, death itself, in comparison of the fear of God.
"But rather fear him, who can destroy both soul and body in hell."
Jerome: This word is not found in the Old Scriptures, but it is first
used by the Saviour. Let us enquire then into its origin. We read in
more than one place that the idol Baal was near Jerusalem, at the foot
of Mount Moriah, by which the brook Siloe flows. This valley and a
small level plain was watered and woody, a delightful spot, and a grove
in it was consecrated to the idol. To so great folly and madness had
the people of Israel come, that, forsaking the neighbourhood of the
Temple, they offered their sacrifices there, and concealing an austere
ritual under a voluptuous life, they burned their sons in honour of a
daemon.
This place was called, Gehennom, that is, The valley of the children of
Hinnom. These things are fully described in Kings and Chronicles, and
the Prophet Jeremiah. [2 Ki 23:10, 2 Chron 26:3, Jer 7:32;32:35] God
threatens that He will fill the place with the carcasses of the dead,
that it be no more called Tophet and Baal, but Polyandrion, i.e. The
tomb of the dead. Hence the torments and eternal pains with which
sinners shall be punished are signified by this word.
Aug., City of God, book xiii, ch. 2: This cannot be before the soul is
so joined to the body, that nothing may sever them. Yet it is rightly
called the death of the soul, because it does not live of God; and the
death of the body, because though man does not cease to feel, yet
because this his feeling has neither pleasure nor health, but is a pain
and a punishment, it is better named death than life.
Chrys.: Note also, that He does not hold out to them deliverance from
death, but encourages them to despise it; which is a much greater thing
than to be rescued from death; also this discourse aids in fixing in
their minds the doctrine of immortality.
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29. "Are not two sparrows sold for a farthing? and one of them shall
not fall on the ground without your Father.
30. But the very hairs of your head are all numbered.
31. Fear ye not therefore, ye are of more value than many sparrows."
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Chrys.: Having set aside fear of death, that the Apostles should not
think that if they were put to death they were deserted by God, He
passes to discourse of God's providence, saying, "Are not two sparrows
sold for a farthing, and one of them does not fall to the ground
without your Father?"
Jerome: If these little creations fall not without God's
superintendence and providence, and if things made to perish, perish
not without God's will, you who are immortal ought not to fear that you
live without His providence.
Hilary: Figuratively; That which is sold is our soul and body, and that
to which it is sold, is sin. They then who sell two sparrows for a
farthing, are they who sell themselves for the smallest sin, born for
flight, and for reaching heaven with spiritual wings. [margin note: see
Ps 124:7] Caught by the bait of present pleasures, and sold to the
enjoyment of the world, they barter away their whole selves in such a
market. It is of the will of God that one of them rather soar aloft;
but the law proceeding according to God's appointment decrees that one
of them should fall. In like manner as, if they soared aloft they would
become one spiritual body; so, when sold under sin, the soul gathers
earthly matter from the pollution of vice, and there is made of them
one body which is committed to earth.
Jerome: That He says, "The hairs of your head are all numbered," shews
the boundless providence of God towards man, and a care unspeakable
that nothing of ours is hid from God.
Hilary: For when any thing is numbered it is carefully watched over.
Chrys.: Not that God reckons our hairs, but to shew His diligent
knowledge, and great carefulness over us.
Jerome: Those who deny the resurrection of the flesh ridicule the sense
of the Church on this place, as if we affirmed that every hair that has
ever been cut off by the razor rises again, when the Saviour says,
"Every hair of your head" - not is saved, but - "is numbered." Where
there is number, knowledge of that number is implied, but not
preservation of the same hairs.
Aug., City of God, book xxii, ch. 19: Though we may fairly enquire
concerning our hair, whether all that has ever been shorn from us will
return; for who would not dread such disfigurement. When it is once
understood that nothing of our body shall be lost, so as that the form
and perfectness of all the parts should be preserved, we at the same
time understand that all that would have disfigured our body is to be
united or taken up by the whole mass, not affixed to particular parts
so as to destroy the frame of the limbs; just as a vessel made of clay,
and again reduced to clay, is once more reformed into a vessel, it
needs not that that portion of clay which had formed the handle should
again form it, or that which had composed the bottom, should again go
to the bottom, so long as the whole was remoulded into the whole, the
whole clay into the whole vessel, no part being lost.
Wherefore if the hair so often shorn away would be a deformity if
restored to the place it had been taken from, it will not be restored
to that place, but all the materials of the old body will be revived in
the new, whatever place they may occupy so as to preserve the mutual
fitness of parts. Though what is said in Luke, "Not a hair of your head
shall fall to the ground," [Luke 21:18] may be taken of the number, not
the length of the hairs, as here also it is said, "The hairs of your
head are all numbered."
Hilary: For it is an unworthy task to number things that are to perish.
Therefore that we should know that nothing of us should perish, we are
told that our very hairs are numbered. No accident then that can befal
our bodies is to be feared.
Thus He adds, "Fear not, ye are better than many sparrows."
Jerome: This expresses still more clearly the sense as it was above
explained, that they should not fear those who can kill the body, for
if the least animal falls not without God's knowledge, how much less a
man who is dignified with the Apostolic rank?
Hilary: Or this, "ye are better than many sparrows," teaches that the
elect faithful are better than the multitude of the unbelieving, for
the one fall to earth, the other fly to heaven.
Remig.: Figuratively; Christ is the head, the Apostles the hairs, who
are well said to be numbered, because the names of the saints are
written in heaven.
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32. "Whosoever therefore shall confess me before men, him will I
confess also before my Father which is in heaven.
33. But whosoever shall deny me before men, him will I also deny before
my Father which is in heaven."
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Chrys.: The Lord having banished that fear which haunted the minds of
His disciples, adds further comfort in what follows, not only casting
out fear, but by hope of greater rewards encouraging them to a free
proclamation of the truth, saying, "Every man who shall confess me
before men, I also will confess him before my Father which is in
heaven." And it is not properly "shall confess me," but as it is in the
Greek, "shall confess in me," shewing that it is not by your own
strength but by grace from above, that you confess Him whom you do
confess.
Hilary: This He says in conclusion, because it behoves them after being
confirmed by such teaching, to have a confident freedom in confessing
God.
Remig.: Here is to be understood that confession of which the Apostle
speaks, "With the heart men believe unto justification, with the mouth
confession is made unto salvation." [Rom 10:10] That none therefore
might suppose that he could be saved without confession of the mouth,
He says not only, "He that shall confess me," but adds, "before me;"
and again, "He that shall deny me before men, him will I also deny
before my Father which is in heaven."
Hilary: This teaches us, that in what measure we have borne witness to
Him upon earth, in the same shall we have Him to bear witness to us in
heaven before the face of God the Father.
Chrys.: Here observe that the punishment is manifold more than the evil
done, and the reward more than the good done. As much as to say, your
deed was more abundant in confessing or denying Me here; so shall My
deed to you be more abundant in confessing or denying you there.
Wherefore if you have done any good thing, and have not received
retribution, be not troubled, for a manifold reward awaits you in the
time to come. And if you have done any evil, and have not paid the
punishment thereof, do not think that you have escaped, for punishment
will overtake you, unless you are changed and become better.
Raban.: It should be known that not even Pagans can deny the existence
of God, but the infidels may deny that the Son as well as the Father is
God. The Son confesses men before the Father, because by the Son we
have access to the Father, and because the Son saith, "Come, ye blessed
of my Father." [Matt 25:34]
Remig.: And thus He will deny the man that hath denied Him, in that he
shall not have access to the Father through Him, and shall be banished
from seeing either the Son of the Father in their divine nature.
Chrys.: He not only requires faith which is of the mind, but confession
which is by the mouth, that He may exalt us higher, and raise us to a
more open utterance, and a larger measure of love. For this is spoken
not to the Apostles only, but to all; He gives strength not to them
only, but to their disciples. And he that observes this precept will
not only teach with free utterance, but will easily convince all; for
the observance of this command drew many to the Apostles.
Raban.: Or, He confesses Jesus who by that faith that worketh by love,
obediently fulfils His commands; he denies Him who is disobedient.
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34. "Think not that I am come to send peace on earth: I came not to
send peace, but a sword.
35. For I am come to set a man at variance against his father, and the
daughter against her mother, and the daughter in law against her mother
in law.
36. And a man's foes shall be they of his own household."
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Jerome: He had before said, "What I say to you in darkness, that speak
ye in the light;" He now tells them what will follow upon that
preaching, saying, "Think not that I am come to send peace upon earth;
I am not come to send peace, but a sword."
Gloss. interlin.: Or connect it with what has gone before, As the fear
of death ought not to draw you away, so neither ought carnal affection.
Chrys., Hom. xxxv: How then did He enjoin them, that when they should
enter any house they should say, "Peace be to this house," as also the
Angels sung, "Glory to God in the highest, on earth peace to men."
[Luke 2:14] That is the most perfect peace when that which is diseased
is lopped off, when that which introduces strife is taken away, for so
only is it possible that heaven should be joined to earth. For so does
the physician save the rest of the body, namely by cutting off that
which cannot be healed. So it came to pass at the tower of Babel; a
happy discord broke up their bad union. So also Paul divided those who
were conspired together against him. For concord is not in all cases
good; for there is honour among thieves. And this combat is not of His
setting before them, but of the plots of the world.
Jerome: For in the matter of belief in Christ, the whole world was
divided against itself; each house had its believers and its
unbelievers; and therefore was this holy war sent, that an unholy peace
might be broken through.
Chrys.: This He said as it were comforting His disciples, as much as to
say, Be not troubled as though these things fell upon you unexpectedly;
for this cause I came that I might send war upon the earth - nay He
says not war,' but what is yet harder, "a sword." For He sought by
sharpness of speech so to rouse their attention, that they should not
fall off in time of trial and difficulty; or say that He had told them
smooth things, and had hid the difficulties. For it is better to meet
with softness in deeds than in words; and therefore He stayed not in
words, but shewing them the nature of their warfare, He taught them
that it was more perilous than a civil war; saying, "I am come to set a
man against his father, and daughter against her mother, and
daughter-in-law against her mother-in-law." So this warfare will be
between not acquaintances merely, but the nearest and dearest kindred;
and this shews Christ's very great power; that His disciples after
having heard this, yet undertook the mission, and brought over others.
Yet was it not Christ who made this division, but the evil nature of
the parties; when He says that it is He that does it, He speaks
according to the manner of Scripture. As it is written, "God hath given
them eyes that they should not see." [Isa 6:10] Here is also a great
proof that the Old Testament is like the New. For among the Jews a man
was to put his neighbour to death if he found him making a calf, or
sacrificing to Baalphegor; so here to shew that it was the same God who
ordained both that and these precepts, He reminds them of the prophecy,
"A man's foes are they of his household." For this same thing happened
among the Jews; there were Prophets, and false Prophets; there the
multitude was divided, and houses were set against themselves; there
some believed one part, and some another.
Jerome: These are almost the words of the Prophet Micah. [Mic 7:6] We
should always take note when a passage is cited out of the Old
Testament, whether the sense only, or the very words are given.
Hilary: Mystically, a sword is the sharpest of all weapons, and thence
it is the emblem of the right of authority, the impartiality of
justice, the correction of offenders. The word of God, we may remember,
is likened to a sword; [margin note: Eph 6:17, Heb 4:12] so here the
sword that is sent upon the earth is His preaching poured into the
heart of man. The five inhabiting one house, whom He divides three
against two, and two against three, we may explain thus; The three are
the three parts of man, the body, the soul, and the will; for as the
soul is bestowed in the body, so the will has power of using both in
any way it chooses; and thence when a law is given it is given to the
will. But this is only found in those who were first formed by God. By
the sin and unbelief of the first parent, all the generations of men
since have had sin for the father of their body, and unbelief for the
mother of their soul. And as each man has his will within him, there
are thus five in one house.
When then we are renewed in the laver of baptism, by virtue of the word
we are set apart from our original guilt, and severed, as it were, by
the sword of God, from the lusts of this our father and mother, and
thus there is great discord made in one house; the new man finding his
foes within, he seeks with joy to live in newness of spirit; they which
are derived from the old stock, lust to remain in their old pleasures.
Aug., Quaest in Matt., q.3: Otherwise, "I am come to set a man against
his father;" for he renounces the Devil who was his son; "the daughter
against her mother," that is, the people of God against the city of the
world, that is, the wicked society of mankind, which is spoken of in
Scripture under the names of Babylon, Egypt, Sodom, and other names.
"The daughter-in-law against her mother-in-law," that is, the Church
against the Synagogue, which according to the flesh, brought forth
Christ the spouse of the Church. They are severed by the sword of the
Spirit, which is the word of God. "And a man's foes are they of his
household," those, that is, with whom he before lived as intimates.
Raban.: For no other mutual rights can be preserved between those who
are at war in their creeds.
Gloss. interlin.: Otherwise; He mean, I am not come among men to
strengthen their carnal affections, but to cut them off with the sword
of the Spirit; whence it is rightly added, "And a man's foes are they
of his household."
Greg., Mor., iii, 8: For the subtle enemy when he sees himself driven
out of the hearts of the good, seeks out those who most love them, and
speaking by the mouth of those who are dearest, endeavours while the
heart is penetrated by love, that the sword of conviction may pierce to
the inmost bulwarks of virtue.
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37. "He that loveth father or mother more than me is not worthy of me:
and he that loveth son or daughter more than me is not worthy of me.
38. And he that taketh not his cross, and followeth after me, is not
worthy of me.
39. He that findeth his life shall lose it: and he that loseth his life
for my sake shall find it."
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Jerome: Because of what He had said, "I am not come to send peace but a
sword, &c." that none might suppose that family affection was banished
from His religion, He now adds, "He that loves father or mother more
than me is not worthy of me." So in the Song of Songs we read, "Order
love in me." [2:4] For this order is needed in every affection; after
God love thy father, thy mother, and thy children; but if a necessity
should occur that the love of parents and children comes into
competition with the love of God, and where both cannot be preserved,
remember that hatred of our kindred becomes then love to God. He
forbids not to love parent or child, but adds emphatically, "more than
me."
Hilary: For they who have esteemed domestic affection of relations
higher than God, are unworthy to inherit good things to come.
Chrys.: Yet when Paul bids us obey our parents in all things, we are
not to marvel; for we are only to obey in such things are not hurtful
to our piety to God. It is holy to render them every other honour, but
when they demand more than is due, we ought not to yield. This is
likewise agreeable to the Old Testament; in it the Lord commands that
all who worshipped idols, should not only be held in abhorrence, but
should be stoned. And in Deuteronomy it is said, "He who saith to his
father and his mother, I know you not; and to his brethren, Ye are
strangers; he hath kept thy saying." [Deut 33:9]
Gloss., non occ.: It seems to happen in many cases that the parents
love the children more than the children love the parents; therefore
having taught that His love is to be preferred to the love of parents,
as in an ascending scale, He next teaches that it is to be preferred to
the love of children, saying, "And whoso loveth son or daughter more
than me is not worthy of me."
Raban.: He is unworthy of the divine communion who prefers the carnal
affection of kindred to the spiritual love of God.
Chrys.: Then that those to whom the love of God is preferred should not
be offended thereat, He leads them to a higher doctrine. Nothing is
nearer to a man than his soul, and yet He enjoins that this should not
only be hated, but that a man should be ready to deliver it up to
death, and blood; not to death only, but to a violent and most
disgraceful death, namely, the death of the cross; therefore it
follows, "And whoso taketh not up his cross and followeth me, is not
worthy of me." He had as yet said nothing to them respecting his own
sufferings, but instructs them in the meanwhile in these things, that
they may the more readily receive His words concerning His passion.
Hilary: Or; "They that are Christ's have crucified the body with its
vices and lusts." [Gal 5:24] And he is unworthy of Christ who does not
take up His cross, in which we suffer with Him, die with Him, are
buried and rise again with Him, and follow his Lord, purposing to live
in newness of spirit in this sacrament of the faith.
Greg., Hom. in Ev., xxxii, 3: The cross is so called from, torment
[margin note: cruciatus]; and there are two ways in which we bear the
Lord's cross; either when we afflict the flesh by abstinence; or when
in compassion for our neighbour we make his afflictions our own. But it
should be known that there are some who make a shew of abstinence not
for God, but for ostentation; and some there are who shew compassion to
their neighbour, not spiritually but carnally, not that they may
encourage him in virtue; but rather countenancing him in faults. These
indeed seem to bear their cross, but do not follow the Lord; therefore
He adds, "And followeth me."
Chrys.: Because these commands seemed burdensome, He proceeds to shew
their great use and benefit, saying, "He that findeth his life shall
lose it." As much as to say, Not only do these things that I have
inculcated do no harm, but they are of great advantage to a man; and
the contrary thereof shall do him great hurt - and this is His manner
everywhere. He uses those things which men's affections are set upon as
a means of bringing them to their duty.
Thus: Why are you loath to contemn your life? Because you love it? For
that very reason contemn it, and you will do it the highest service.
Remig.: The life in this place is not to be understood as the
substance, (the soul,) but as this present state of being; and the
sense is, He who findeth his life, i.e. this present life, he who so
loves this light, its joys and pleasures, as to desire that he may
always find them; he shall lose that which he wishes always to keep,
and prepare his soul for eternal damnation.
Raban.: Otherwise; He who seeks an immortal life, does not hesitate to
lose his life, that is, to offer it to death. But either sense suits
equally well with that which follows, "And whoso shall lose his life
for my sake shall find it."
Remig.: That is, he who in confession of My name in time of persecution
despises this temporal world, its joys, and pleasures, shall find
eternal salvation for his soul.
Hilary: Thus the gain of life brings death, the loss of life brings
salvation; for by the sacrifice of this short life we gain the reward
of immortality.
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40. "He that receiveth you receiveth me, and he that receiveth me
receiveth him that sent me.
41. He that receiveth a prophet in the name of a prophet shall receive
a prophet's reward; and he that receiveth a righteous man in the name
of a righteous man shall receive a righteous man's reward.
42. And whosoever shall give to drink unto one of these little ones a
cup of cold water only in the name of a disciple, verily I say unto
you, he shall in no wise lose his reward."
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Jerome: The Lord when He sends forth His disciples to preach, teaches
them that dangers are not to be feared, that natural affection is to be
postponed to religion - gold He had above taken from them, brass He had
shaken out of their purses - hard then surely the condition of the
preachers! Whence their living? Whence their food and necessaries?
Therefore He tempers the rigour of His precepts by the following
promises, that in entertaining the Apostles each believer may consider
that he entertains the Lord.
Chrys.: Enough had been said above to persuade those who should have to
entertain the Apostles. For who would not with all willingness take in
to his house men who were so courageous, that they despised all dangers
that others might be saved?
Above He had threatened punishment to those who should not receive
them, He now promises reward to such as should receive them. And first
He holds out to those who should entertain them the honour, that in so
doing they were entertaining Christ, and even the Father; "He who
receiveth me, receiveth him that sent me." What honour to be compared
to this of receiving the Father and the Son?
Hilary: These words shew that He has a Mediator's office, and since He
came from God, when He is received by us, through Him God is transfused
into us; and by this disposition of grace to have received the Apostles
is no other than to have received God; for Christ dwells in them, and
God in Christ.
Chrys.: A further reward also He promises, saying, "He who receiveth a
prophet in the name of a prophet, shall receive a prophet's reward." He
said not merely, "Whoso receiveth a prophet," or "a righteous man," but
"in the name of a prophet," and "in the name of a righteous man;" that
is, not for any greatness in this life, or other temporal account, but
because he is a prophet, or a righteous man.
Jerome: Otherwise; To this His exhortation to the disciple to entertain
his teacher, there might a secret objection arise among the faithful;
then shall we have to support the false prophets, or Judas, the
traitor. To this end it is that the Lord instructs them in these words,
that it is not the person but the office that they should look to: and
that the entertainer loses not his reward, though he whom he entertains
be unworthy.
Chrys.: "A prophet's reward, and a righteous man's reward," are such
rewards as it is fitting he should have who entertains a prophet, or a
righteous man; or, such a reward as a prophet or righteous man should
have.
Greg., Hom. in Ev., xx, 12: He says not, a reward from a prophet, or
righteous man, but the reward of a prophet or righteous man. For the
prophet is perhaps a righteous man, and the less he possesses in this
world, the greater confidence has he in speaking in behalf of
righteousness. He who hath of this world's goods, in supporting such a
man, makes himself a free partaker in his righteousness, and shall
receive the reward of righteousness together with him whom he has aided
by supporting him.
He is full of the spirit of prophecy, but he lacks bodily sustenance,
and if the body be not supported, it is certain that the voice will
fail. Whoso then gives a prophet food, gives him strength for speaking,
therefore together with the prophet he shall receive the prophet's
reward, when he shews before the face of God what bounty be shewed him.
Jerome: Mystically; He who receives a prophet as a prophet, and
understands him speaking of things to come, he shall receive reward of
that prophet. The Jews therefore, who understand the prophets carnally,
do not receive the prophet's reward.
Remig.: Some understand by the prophet here, the Lord Jesus Christ, of
whom Moses says, "A Prophet shall the Lord your God raise up unto you;"
[Deut 18:18] and the same also by the righteous man, because he is
beyond comparison righteous. He then who shall receive a prophet or
righteous man in the name of the prophet or righteous man, i.e. of
Christ, shall receive reward from Him for love of whom he received Him.
Jerome: That none should say, I am poor and therefore cannot be
hospitable, He takes away even this plea by the instance of a cup of
cold water, given with good will. He says "cold water," because in
"hot," poverty and lack of fuel might be pleaded. And whosoever shall
give to drink to one of the least of these a cup of cold water only in
the name of a disciple, verily I say unto you, he shall not lose his
reward.
Remig.: "The least of these," that is, not a prophet, or a righteous
man, but one of these least.
Gloss, non occ.: Note, that God looks more to the pious mind of the
giver, than to the abundance of the thing given.
Gloss. ord.: Or, "the least," are they who have nothing at all in this
world, and shall be judges with Christ.
Hilary: Or; Seeing beforehand that there would be many who would only
glory in the name of Apostleship, but in their whole life and walk
would be unworthy of it, He does not therefore deprive of its reward
that service which might be rendered to them in belief of their
religious life. For though they were the very least, that is, the
greatest of sinners, yet even small offices of mercy shewn them, such
as are denoted by the cup of cold water, should not be shewn in vain.
For the honour is not done to a man that is a sinner, but to his title
of disciple.
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1. And it came to pass, when Jesus had made an end of commanding his
twelve disciples, he departed thence to teach and to preach in their
cities.
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Rabanus: The Lord having sent out His disciples to preach with the
foregoing instructions, Himself now fulfils in action what He had
taught in words, offering His preaching first to the Jews; "And it came
to pass when Jesus had ended all these sayings, he passed thence."
Chrys., Hom, xxxvi: Having sent them forth, He withdrew Himself, giving
them opportunity and time to do the things that He had enjoined; for
while He was present and ready to heal, no man would come to His
disciples.
Remig.: He well passes from the special teaching which He had delivered
to His disciples, to the general which He preached in the cities;
passing therein as it were from heaven to earth, that He might give
light to all. By this deed of the Lord, all holy preachers are
admonished that they should study to benefit all.
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2. Now when John had heard in the prison the works of Christ, he sent
two of his disciples,
3. And said unto him, "Art thou he that should come, or do we look for
another?"
4. Jesus answered and said unto them, "Go and shew John again those
things which ye do hear and see:
5. The blind receive their sight, and the lame walk, the lepers are
cleansed, and the deaf hear, the dead are raised up, and the poor have
the Gospel preached to them.
6. And blessed is he, whosoever shall not be offended in me."
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Gloss, non occ.: The Evangelist had shewn above how by Christ's
miracles and teaching, both His disciples and the multitudes had been
instructed; he now shews how this instruction had reached even to
John's disciples, so that they seemed to have some jealousy towards
Christ; "John, when he had heard in his bonds the works of Christ, sent
two of his disciples to say unto him, Art thou he that should come, or
look we for another?
Greg., Hom in Ev. vi. 1: We must enquire how John, who is a prophet and
more than a prophet, who made known the Lord when He came to be
baptized, saying, "Behold the Lamb of God, that taketh away the sine of
the world! -- why, when he was afterwards cast into prison, he should
send his disciples to ask, "Art thou he that should come, or look we
for another?"
Did he not know Him whom he had pointed out to others; or was he
uncertain whether this was He, whom by foretelling, by baptizing, and
by making known, he had proclaimed to be He?
Ambrose, Ambros., in Luc 7:19: Some understand it thus; That it was a
great thing that John should be so far a prophet, as to acknowledge
Christ, and to preach remission of sin; but that like a pious prophet;
he could not think that He whom he had believed to be He that should
come, was to suffer death; he doubted therefore though not in faith,
yet in love. So Peter also doubted, saying, "This be far from thee,
Lord; this shall not be unto thee." [Matt 16:22]
Chrys.: But this seems hardly reasonable. For John was not in ignorance
of His death, but was the first to preach it, saying, "Behold the Lamb
of God, that taketh. away the sins of the world." For thus calling Him
the Lamb, he plainly shews forth the Cross; and no otherwise than by
the Cross did He take away the sins of the world. Also how is he a
greater prophet than these, if he knew not those things which all the
prophets knew; for Isaiah says, "He was led as a sheep to the
slaughter." [Isa 53:7]
Greg.: But this question may be answered in a better way if we attend
to the order of time. At the waters of Jordan he had affirmed that this
was the Redeemer of the world: after he was thrown into prison, he
enquires if this was He that should come -- not that he doubted that
this was the Redeemer of the world, but he asks that he may know
whether He who in His own person had come into the world, would in His
own person descend also to the world below.
Jerome: Hence he frames his question thus, "Art thou he that is to
come?" Not, Art Thou He that hast come? And the sense is, Direct me,
since I am about to go down into the lower parts of the earth, whether
I shall announce Thee to the spirits beneath also; or whether Thou as
the Son of God may not taste death, but will send another to this
sacrament?
Chrys.: But is this a more reasonable explanation than the other? for
why then did he not say, Art Thou He that is coming to the world
beneath? and not simply, "Art thou he that is to come?"
And the reason of his seeking to know, namely, that he might preach Him
there, is even ridiculous. For the present life is the time of grace,
and after death the judgment and punishment; therefore there was no
need of a forerunnner thither. Again, if the unbelievers who should
believe after death should be saved, then none would perish; all would
then repent and worship; "for every knee shall bow, both of things in
heaven, and things on earth, and things under the earth." [Phil 2:10]
Gloss, non occ.: But it ought to be observed, that Jerome and Gregory
did not say that John was to proclaim Christ's coming to the world
beneath, to the end that the unbelievers there might be converted to
the faith, but that the righteous who abode in expectation of Christ,
should be comforted by His near approach.
Hilary: It is indeed certain, that he who as forerunner proclaimed
Christ's coming, as prophet knew Him when He stood before him, and
worshipped Him as Confessor when He came to him, could not fall into
error from such abundant knowledge. Nor can it be believed that the
grace of the Holy Spirit failed him when thrown into prison, seeing He
should hereafter minister the light of His power to the Apostles when
they were in prison.
Jerome: Therefore he does not ask as being himself ignorant. But as the
Saviour asks where Lazarus is buried, [margin note John 11:23] in order
that they who shewed Him the sepulchre might be so far prepared for
faith, and believe that the dead was verily raised again -- so John,
about to be put to death by Herod, sends his disciples to Christ, that
by this opportunity of seeing His signs and wonders they might believe
on Him, and so might learn through their master's enquiry.
But John's disciples had somewhat of bitterness and jealousy towards
the Lord, as their former enquiry shewed, "Why do thee and the
Pharisees fast oft, but thy disciples fast not?
Chrys.: Yet whilst John was with them he held them rightly convinced
concerning Christ. But when he was going to die, he was more concerned
on their behalf. For he feared that he might leave his disciples a prey
to some pernicious doctrine, and that they should remain separate from
Christ, to whom it had been his care to bring all his followers from
the beginning.
Had he said to them, Depart from me, for He is better than me, he would
not have prevailed with them, as they would have supposed that he spoke
this in humility, which opinion would have drawn them more closely to
him. What then does he? He waits to hear through them that Christ works
miracles.
Nor did he send all, but two only, (whom perhaps he chose as more ready
to believe than the rest,) that the reason of his enquiry might be
unsuspected, and that from the things themselves which they should see
they might understand the difference between him and Jesus.
Hilary: John then is providing not for his own, but his disciples'
ignorance; that they might know that it was no other whom he had
proclaimed, he sent them to see His works, that the works might
establish what John had spoken; and that they should not look for any
other Christ, than Him to whom His works had borne testimony.
Chrys.: So also Christ as knowing the mind of John, said not, I am He;
for thus He would have put an obstacle in the way of those that heard
Him, who would have at least thought within themselves, if they did not
say, what the Jews did say to Christ, "Thou bearest witness of
thyself." [John 6:13]
Therefore He would have them learn from His miracles, and so presented
His doctrine to them more clear, and without suspicion. For the
testimony of deeds is stronger than the testimony of words. Therefore
He straightway healed a number of blind, and lame, and many other, for
the sake not of John who had knowledge, but of others who doubted; as
it follows, "And Jesus answered and said unto them, Go and tell John
what ye have heard and seen; The blind see, the lame walk, the lepers
are cleansed, the deaf hear, the dead are raised, the poor have the
Gospel preached to them."
Jerome: This last is no less than the first. And understand it as if it
had been said, Even "the poor;" that so between noble and mean, rich
and poor, there may be no difference in preaching. This approves the
strictness of the master, this the truth of the teacher, that in His
sight every one who can be saved is equal.
Chrys.: "And blessed is he who shall not be offended in me," is
directed against the messengers; they were offended in Him. But He not
publishing their doubts, and leaving it to their conscience alone, thus
privately introduced a refutation of them.
Hilary: This saying, that they were blessed from whom there should be
no offence in Him, shewed them what it was that John had provided
against in sending them. For John, through fear of this very thing, had
sent his disciples that they might hear Christ.
Greg., Hom in Ev., vi. 1: Otherwise; The mind of unbelievers was
greatly offended concerning Christ, because after many miracles done,
they saw Him at length put to death; whence Paul speaks, "We preach
Christ crucified, to the Jews a stumbling-block." [1 Cor 1:23]
What then does that mean, "Blessed is he who shall not be offended in
me," but a direct allusion to the humiliation of His death; as much as
to say, I do indeed wonderful works, but do not disdain to suffer
humble things, Because then I follow you in death, men must be careful
not to despise in Me My death, while they reverence My wonderful works.
Hilary: In these things which were done concerning John, there is a
deep store of mystic meaning. The very condition and circumstances of a
prophet are themselves a prophecy.
John signifies the Law; for the Law proclaimed Christ, preaching
remission of sins, and giving promise of the kingdom of heaven. Also
when the Law was on the point of expiring, (having been, through the
sins of the people, which hindered them from understanding what it
spake of Christ, as it were shut up in bonds and in prison,) it sends
men to the contemplation of the Gospel, that unbelief might see the
truth of its words established by deeds.
Ambrose: And perhaps the two disciples sent are the two people; those
of the Jews, and those of the Gentiles who believed.
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7. And as they departed, Jesus began to say unto the multitudes
concerning John, "What went ye out into the wilderness to see? A reed
shaken with the wind?
8. But what went ye out for to see? A man clothed in soft raiment?
behold, they that wear soft clothing are in kings' houses.
9. But what went ye out for to see? A prophet? yea, I say unto you, and
more than a prophet.
10. For this is he, of whom it is written, Behold, I send my messenger
before thy face, which shall prepare thy way before thee."
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Chrys., Hom xxxvii: Sufficient had been now done for John's disciples;
they returned certified concerning Christ by the wonderful works which
they had seen. But it behoved that the multitude also should be
corrected, which had conceived many things amiss from the question of
John's disciples, not knowing the purpose of John in sending them. They
might say, He who bare such witness to Christ, is now of another mind,
and doubts whether this be He. Doth he this because he hath jealousy
against Jesus! Has the prison taken away his courage? Or spake he
before but empty and untrue words?
Hilary: Therefore that this might not lead them to think of John as
though he were offended concerning Christ, it continues, "When they had
gone away, Jesus began to speak to the multitudes concerning John."
Chrys.: "As they departed," that He should not seem to speak flattery
of the man; and in correcting the error of the multitude, He does not
openly expose their secret suspicions, but by framing his words against
what was in their hearts, He shews that He knows hidden things. But He
said not as to the Jews, "Why think ye evil in your hearts? though
indeed it was evil that they had thought; yet it proceeded not from
wickedness, but from ignorance; there- fore He spake not to them
harshly, but answered for John, shewing that he had not fallen from his
former opinion. This He teaches them, not by His word only, but by
their own witness, the witness of their own actions, as well as their
own words.
"What went ye out into the wilderness to see?" As much as to say, Why
did ye leave the towns and go out into the wilderness? So great
multitudes would not have gone with such haste into the desert, if they
had not thought that they should see one great, and wonderful, one more
stable than the rock.
Pseudo-Chrys.: They had not gone out at this time into the desert to
see John, for he was not now in the deaert, but in prison; but He
speaks of the past time while John was yet in the desert, and the
people flocked to him.
Chrys.: And note that making no mention of any other fault, He clears
John of fickleness, which the multitude had suspected him of, saying,
"A reed shaken by the wind?"
Greg., Hom in Ev. vi. 2: This He proposes, not to assert, but to deny.
For if but a breath of air touch a reed, it bends it one way or other;
a type of the carnal mind, which leans to either side, according as the
breath of praise or detraction reaches it.
A reed shaken by the wind John was not, for no variety of circumstance
bent him from his uprightness. The Lord's meaning then is,
Jerome: Was it for this ye went out into the desert to see a man like
unto a reed, and carried about by every wind, so that in lightness of
mind he doubts concerning Him whom once he preached? Or it may be he is
roused against Me by the sting of envy, and he seeks empty honour by
his preaching, that he may thereof make gain. Why should he covet
wealth? that he may have dainty fare? But his food is locusts and wild
honey. That he may wear soft raiment? But his clothing is camel's hair.
This is that He adds, "But what went ye out for to see a man clothed in
soft raiment?
Chrys.: Otherwise; That John is not as a waving reed, yourselves have
shewn by going out unto the desert to him. Nor can any say that John
was once firm, but has since become wilful and wavering; for as some
are prone to anger by natural disposition, others become so by long
weakness and indu1gence, so in inconstancy, some are by nature
inconstant, some become so by yielding to their own humour and
self-indulgence. But John was neither inconstant by natural
disposition; this he means by saying, "What went ye out for to see, a
reed shaken by the wind?" Neither had he corrupted an excellent nature
by self-indulgence, for that he had not served the flesh is shewn by
his raiment, his abode in the desert, his prison. Had he sought soft
raiment, he would not have dwelt in the desert, but in kings' houses;
"Lo they that are clothed in soft raiment, are in kings' houses."
Jerome: This teaches that an austere life and strict preaching ought to
shun kings' courts and the palaces of the rich and luxurious.
Greg., Hom in Ev., vi., 3: Let no one suppose that there is nothing
sinful in luxury and rich dress; if pursuit of such things had been
blameless, the Lord would not have thus commended John for the
coarseness of his raiment, nor would Peter have checked the desire of
fine clothes in women as he does, "Not in costly raiment." [1 Pet 3:3]
Aug., Doctr. Christ., iii, 12: In all such things we blame not the use
of the things, but the lust of those that use them. For whoever uses
the good things in his reach more sparingly than are the habits of
those with whom he lives, is either temperate or superstitious. Whoever
again uses them in a measure exceeding the practice of the good among
whom he lives, either has some [margin note: aliquid] meaning therein,
or else is dissolute.
Chrys.: Having described his habits of life from his dwelling-place,
his dress, and the concourse of men to hear him, He now brings in that
he is also a prophet, "But what went ye out for to see? A prophet? yea,
I say unto you, and more than a prophet."
Greg, Hom. in Ev., vi. 5: The office of a prophet is to foretel things
to come, not to shew them present. John therefore is more than a
prophet, because Him whom he had foretold by going before Him, the same
he shewed as present by pointing Him out.
Jerome: In this he is also greater than the other prophets, that to his
prophetic privilege is added the reward of the Baptist that he should
baptize his Lord.
Chrys.: Then he shews in what respect He is greater, saying, "This is
he of whom it is written, Behold, I send my angel before thy face."
Jerome: To add to this great worthiness of John, He brings a passage
from Malachias, in which he is spoken of as an Angel. [ref Mal 3:1] We
must suppose that John is here called an Angel, not as partaking the
Angelic nature, but from the dignity of his office as a forerunner of
the Lord.
Greg.: For the Greek word Angel, is in Latin Nuntius, a messenger.' He
therefore who came to bear a heavenly message is rightly called an
Angel, that he may preserve in his title the dignity which he performs
in his office.
Chrys.: He shews wherein it is that John is greater than the Prophets,
namely, in that he is nigh unto Christ, as he says, "I send before thy
face," that is, near Thee, as those that walk next to the king's
chariot are more illustrious than others, so likewise is John because
of his nearness to Christ.
Pseudo-Chrys.: Also the other Prophets were sent to announce Christ's
coming, but John to prepare His way, as it follows, "who shall make
ready thy way before thee;"
Gloss, interlin.: That is, shall open the hearts of Thy hearers by
preaching repentance and baptizing.
Jerome: Mystically; The desert is that which is deserted of the Holy
Spirit, where there is no habitation of God; in the reed is signified a
man who in outward show lives a pious life, but lacks all real fruit
within himself, fair outside, within hollow, moved with every breath of
wind, that is, with every impulse of unclean spirits, having no
firmness to remain still, devoid of the marrow of the soul; by the
garment wherewith his body is clothed is his mind shewn, that it is
lost in luxury and self-indulgence. The kings are the fallen angels;
they are they who are powerful in this life, and the lords of this
world. Thus, "They that are clothed in soft raiment are in kings'
houses;" that is, those whose bodies are enervated and destroyed by
luxury, it is clear are possessed by demons.
Greg.: Also John was not "clothed in soft raiment," that is, he did not
encourage sinners in their sinful life by speaking smooth things, but
rebuked them with sharpness and rigour, saying, "Generation of vipers,
&c." [Matt 3:7]
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11. "Verily I say unto you, Among them that are born of women there
hath not risen a greater than John the Baptist: notwithstanding he that
is least in the kingdom of heaven is greater than he."
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Chrys.: Having first delivered the Prophet's testimony in praise of
John, He rested not there, but added His own decision respecting him,
saying, "Among them that are born of women there has not arisen a
greater than John the Baptist."
Raban.: As much as to say; What need to recount one by one the praises
of John the Baptist; "I say verily unto you, Among them that are born
of women, &c." He says women, not virgins. If the same word, mulier,
which denotes a married person, is any where in the Gospels applied to
Mary, it should be known that the translator has there used mulier' for
femina;" as in that, "Woman, behold thy son!" [John 19:26]
Jerome: He is then set before all those that are born in wedlock, and
not before Him who was born of the Virgin and the Holy Spirit; yet
these words, "there has not arisen a greater than John the Baptist," do
not imply that John is to be set above the Prophets and Patriarchs and
all others, but only makes him equal to the rest; for it does not
follow that because others are not greater than him, that therefore he
is greater than others.
Pseudo-Chrys.: But seeing that righteousness has so great deepness that
none can be perfect therein but God only, I suppose that all the saints
tried by the keenness of the divine judgment, rank in a fixed order,
some lower, some before other. Whence we understand that He that hath
none greater than Himself, is greater than all.
Chrys.: That the abundance of this praise might not beget a wrong
inclination in the Jews to set John above Christ, he corrects this,
saying, "He that is least in the kingdom of heaven is greater than he.
Aug., Cont. Adv. Leg. et Proph., ii, 5: The heretic [margin note:
Manichee or Marcionite] argues from this verse to prove that since John
did not belong to the kingdom of heaven, therefore much less did the
other Prophets of that people, than whom John is greater. But these
words of the Lord may be understood in two ways. Either the kingdom of
heaven is something which we have not yet received, that, namely, of
which He speaks, "Come, ye blessed of my Father, receive the kingdom,"
[Matt 25:34] because they in it are Angels, therefore the least among
them is greater than a righteous man who has a corruptible body. Or if
we must understand the kingdom of heaven of the Church, whose children
are all the righteous men from the beginning of the world until now,
then the Lord speaks this of Himself, who was after John in the time of
His birth, but greater in respect of His divine nature and supreme
power. According then to the first interpretation it will be pointed,
"He who is least in the kingdom of heaven, is greater than he;"
according to the second, "He who is less than he, is in the kingdom of
heaven greater than he."
Chrys.: The kingdom of heaven, that is, in the spiritual world, and all
relating thereto. But some say that Christ spoke this of the Apostles.
Jerome: We understand it simply, that every saint who is already with
the Lord is greater than he who yet stands in the battle; for it is one
thing to have gained the crown of victory, another to be yet fighting
in the field.
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12. "And from the days of John the Baptist until now the kingdom of
heaven suffereth violence, and the violent take it by force.
13. For all the prophets and the law prophesied until John.
14. And if ye will receive it, this is Elias, which was for to come.
15. He that hath ears to ear, let him hear."
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Gloss, non occ.: That what He had last said should not lead any to
suppose that John was an alien from the kingdom of heaven, He corrects
this by adding, "From the days of John the Baptist until now, the
kingdom of heaven suffereth violence, and the violent take it by
force."
Greg., Hom in Ev., xx. 14: By the kingdom of heaven is meant the
heavenly throne, wither when sinners defiled with any evil deed return
in penitence, and amend themselves, they enter as sinners into the
place of another, and take by violence the kingdom of heaven.
Jerome: Because John the Baptist was the first who preached repentance
to the people, saying, "Repent ye, for the kingdom of heaven is at
hand;" rightly therefore from that day forth it may be said, that "the
kingdom of heaven suffereth violence, and the violent take it by
force." For great indeed is the violence, when we who are born of
earth, seek an abode in heaven, and obtain by excellence what we have
not by nature.
Hilary: Otherwise; The Lord bade His Apostles go "to the lost sheep of
Israel," but all their preaching conveyed profit to the publicans and
sinners. Therefore "the kingdom suffers violence, and the violent take
it by force," for the glory of Israel, due to the Fathers, foretold by
the Prophets, offered by Christ, is entered and held by force by the
might of the Gentiles.
Chrys.: Or; All who come thereto with haste take by force the kingdom
of God through the faith of Christ; whence He says, "from the days of
John until now," and thus He brings them in haste to His faith, and at
the same time adds support to those things which had been spoken by
John. For if all things were fulfilled until John, then is Jesus He
that should come; wherefore He adds, "All the Prophets and the Law
prophesied until John."
Jerome: Not that He cuts off all Prophets after John; for we read in
the Acts of the Apostles that Agabus prophesied, and also four virgins
daughters of Philip; but He means that the Law and the Prophets whom we
have written, whatever they have prophesied, they have prophesied of
the Lord. That He says, "Prophesied until John," shews that this was
now the time of Christ's coming; and that whom they had foretold should
come, Him John shewed to be already come.
Chrys.: Then He adds another token of him, saying, "And if ye will
receive it, this is Elias who was to come." The Lord speaks in
Malachias, "I will send you Elias the Tishbite;" [Mal 4:5] and of the
same again, "Behold, I send my messenger before thy face."
Jerome: John then is said to be Elias, not according to the foolish
philosophers, and certain heretics who bring forward their
metempsychosis, or passing of the soul from one body to another; but
because (as it is in another passage of the Gospel) he came in the
spirit and power of Elias, and had the same grace and measure of the
Holy Spirit. But in austerity of life, and fortitude of spirit, Elias
and John were alike; they both dwelt in the desert, both were girded
with a girdle of skins; because he reproved Ahab and Jezebel for their
wickedness, Elias was compelled to fly; because he condemned the
unlawful union of Herod and Herodias, John is beheaded.
Chrys.: "If ye will receive it," shewing their freedom, and requiring
of them a willing mind. John the Baptist is Elias, and Elias is John,
because both were forerunners of Christ.
Jerome: That He says, "This is Elias," is figurative, and needs to be
explained, as what follows, shews; "He that hath ears to hear, let him
hear."
Remig.: As much as to say, whoso has ears of the heart to hear, that
is, to understand, let him understand; for He did not say that John was
Elias in person, but in the Spirit.
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16. "But whereunto shall I liken this generation? It is like unto
children sitting in the markets, and calling unto their fellows,
17. And saying, We have piped unto you, and ye have not danced; we have
mourned unto you, and ye have not lamented.
18. For John came neither eating nor drinking, and they say, He hath a
devil.
19. The Son of man came eating and drinking, and they say, Behold a man
gluttonous, and a winebibber, a friend of Publicans and sinners. But
wisdom is justified of her children."
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Hilary: The whole of this speech is a reproach of unbelief, and arises
out of the foregoing complaint; that the stiff-necked people had not
learned by two different modes of teaching.
Chrys.: Whence He puts this question, shewing that nothing had been
omitted that ought to be done for their salvation, saying, "To whom
shall I liken this generation?
Gloss, ap. Anselm: By "this generation" He means the Jews together with
Himself and John. As though He had said; John is thus great; but ye
would believe neither him nor Me, and therefore to whom shall I liken
you?
Remig.: And straightway He answers Himself, saying, "It is like unto
children sitting in the market-place, crying unto their fellows, and
saying, We have played music to you, and ye have not danced; we have
mourned, and ye have not lamented."
Hilary: By the "children" are meant the Prophets, who preached as
children in singleness of meaning, and in the midst of the synagogue,
that is "in the market-place", reprove them, that when they played to
those to whom they had devoted the service of their body, they had not
obeyed their words, as the movement of the dancers are regulated by the
measures of the music. For the Prophets invited them to make confession
by song to God, as it is contained in the song of Moses, of Isaiah, or
of David.
Jerome: They say therefore, "We have played music to you, and ye have
not danced;" i. e. We have called on you to work good works to our
songs, and ye would not. We have lamented and called you to repentance,
and this ye would not, rejecting both preaching, as well of exhortation
to virtue, as of repentance for sin.
Remig.: What is that He says, "To their fellows?" Were the unbelieving
Jews then fellows of the Prophets? He speaks thus only because they
were sprung of one stock.
Jerome: The children are they of whom Isaiah speaks, "Behold I, and the
children whom the Lord has given me." [Isa 8:18] These children then
sit in the market-place, where are many things for sale, and say,
Chrys.: "We have played music to you, and ye have not danced;" that is,
I have shewed you an unrestricted life, and ye are not convinced; "We
have mourned unto you, and ye have not lamented;" that is, John lived a
hard life, and ye heeded him not. Yet does not he speak one thing, and
I another, but both speak the same thing, because both have one and the
same object. "For John came neither eating nor drinking, and they say,
He hath a demon. The Son of man came &c."
Aug., Const. Faust., xvi, 31: I would that the Manichaens would tell me
what Christ ate and drank, who here speaks of Himself as eating and
drinking in comparison of John, who did neither. Not indeed that John
drank nothing at all, but that he drank neither wine nor strong drink
-- but water only. Not that he dispensed altogether with food, but that
he ate only locusts and wild honey. Whence then is it said of him that
he came neither eating nor drinking, except that he used not that food
which the Jews used? Unless therefore the Lord had used this food, He
would not have been said to have been, in comparison of John, "eating
and drinking." It would be strange that he who ate locusts and honey,
should be said to come "neither eating nor drinking," and that he who
ate only bread and herbs, should be said to come eating and drinking.
Chrys.: He says therefore, "Jesus came," as much as to say, I and John
came opposite ways, to do the same thing; as two hunters chasing the
same animal from opposite sides, so that it might fall into, the hands
of one of them. But all mankind admire fasting and severity of life;
and for this reason it was ordained from his infancy that John should
be so brought up, that the things that he should say should receive
credit. The Lord also walked in this way when He fasted forty days;-
but He had other means of teaching men to have confidence in Him; for
it was a much greater thing that John who had walked in this way should
bear witness to Him, than that He Himself should walk in that way.
Again, John had nothing to shew besides his life, and his
righteousness; whereas Christ had also the witness of His miracles.
Leaving therefore to John the representation of fasting, He Himself
walked in a contrary way, entering to the table of the publicans, and
eating and drinking with them.
Jerome: If fasting then pleases you, why were you not satisfied with
John! If fulness, why not with the Son of man? Yet one of these ye said
had a daemon, the other ye called a gluttonous man, and drunkard.
Chrys.: What excuse then shall be given for them? Therefore He adds,
"And wisdom is justified of her children;" that is, though ye were not
convinced, yet have ye nothing whereof to accuse me, as also of the
Father the Prophet speaks, "That thou mightest be justified in thy
sayings." [Ps 51:4] For though nought be effected in you by that
goodness which is extended to you, yet He fulfils all His part that you
may not have the shadow of excuse for your ungrateful doubt.
Jerome: "Wisdom is justified of her children," i. e. The dispensation
or doctrine of God, or Christ Himself who is the power and wisdom of
God, is proved by the Apostles, who are His children, to have done
righteously.
Hilary: He is wisdom itself not by His acts, but by His nature. Many
indeed evade that saying of the Apostle's, "Christ is the wisdom and
power of God," [1 Cor 1:24] by saying, that truly in creating Him of a
Virgin the Wisdom and Power of God were shewn mightily. Therefore that
this might not be so explained, He calls Himself the Wisdom of God,
shewing that it was verily He, and not the deeds relating to Him, of
whom this was meant. For the power itself, and the effect of that
power, are not the same thing; the efficient is known from the act.
Aug., Quaest. Ev. ii. 11: Or, "Wisdom is justified of her children,"
because the holy Apostles understood that the kingdom of God was not in
meat and drink, but in patient enduring; such persons neither does
abundance lift up, nor want cast down, but as Paul spoke, "I know how
to abound, and to suffer want." [Phil 4:12]
Jerome: Some copies read, "Wisdom is justified of her works," for
wisdom does not seek the witness of words, but of works.
Chrys.: You should not be surprised at His using trite instances, such
as that respecting the children; for He spoke to the weakness of His
hearers; as Ezekiel spoke many things adapted to the Jews, but unworthy
of the greatness of God.
Hilary: Mystically; Neither did the preaching of John bend the Jews, to
whom the law seemed burdensome in prescribing meats and drinks,
difficult and grievous, having in it sin which He calls having a demon
-- for from the difficulty of keeping it they must sin under the Law.
Nor again did the preaching of the Gospel with freedom of life in
Christ please them -- by which the hardships and burdens of the Law
were remitted, and publicans and sinners only believed in it. Thus,
then, so many and so great warnings of all kinds having been offered
them in vain, they are neither justified by the Law, and they are cast
off from grace; "Wisdom," therefore, "is justified of her children," by
those, that is, who seize the kingdom of heaven by the justification of
faith, confessing the work of wisdom to be just, that it has
transferred its gift from the rebellious to the faithful.
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20. "Then began he to upbraid the cities wherein most of his mighty
works were done, because they repented not:
21. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the
mighty works, which were done in you, had been done in Tyre and Sidon,
they would have repented long ago in sackcloth and ashes.
22. But I say unto you, It shall be more tolerable for Tyre and Sidon
at the day of judgment, than for you.
23. And thou, Capernaum, which art exalted unto heaven, shalt be
brought down to hell: for if the mighty works, which have been done in
thee, had been done in Sodom, it would have remained until this day.
24. But I say unto you, That it shall be more tolerable for the land of
Sodom in the day of judgment, than for thee."
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Gloss, ap. Anselm: Thus far He had brought His accusation against the
Jews in common; now against certain towns by name, in which He had
specially preached, and yet they would not be converted; whence it is
said, "Then began he to upbraid the cities in which most of hie mighty
works were done, because they had not repented."
Jerome: His upbraiding of the towns of Corozaim, Bethsaida, and
Capharnaum, is set forth in this chapter, because He therefore
upbraided them, because after He had such mighty works and wonders in
them they had not done penitence. Whence He adds, "Wo for thee,
Corozaim! wo for thee, Bethsaida!"
Chrys.: That you should not say that they were by nature evil, He names
Bethsaida, a town from which the Apostles had come; namely, Philip, and
two pair of the chief of the Apostles, Peter and Andrew, James and
John.
Jerome: In this word, Wo, these towns of Galilee are mourned for by the
Saviour, that after so many signs and mighty works, they had not done
penitence.
Raban.: Corozaim, which is interpreted my mystery,' and Bethsaida, the
house of fruits,' or, the house of hunters,' are towns of Galilee
situated on the shore of the sea of Galilee. The Lord herefore mourns
for towns which once had the mystery of God, and which ought to have
brought forth the fruit of virtues, and into which spiritual hunters
had been sent.
Jerome: And to these are preferred Tyre and Sidon, cities given up to
idolatry and vices; "For if the mighty works which have been done in
you had been done in Tyre and Sidon, they would have long ago done
penitence in sackcloth and ashes."
Greg., Mor., xxxv. 6: In "sackcloth" is the roughness which denotes the
pricking of the conscience for sin, "ashes" denote the dust of the
dead; and both are wont to be employed in penitence, that the pricking
of the sackcloth may remind us of our sins, and the dust of the ash may
cause us to reflect what we have become by judgment.
Raban.: Tyre and Sidon are cities of Phoenicia. Tyre is interpreted
narrowness,' and Sidon hunting," and denote the Gentiles whom the Devil
as a hunter drives into the straits of sin; but Jesus the Saviour sets
them free by the Gospel.
Jerome: We ask where it is written that the Lord did wonders in
Corozaim and Bethsaida? We read above, "And he went about the towns and
villages, healing all sicknesses, &c." [9:35] among the rest,
therefore, we may suppose that He wrought signs in Corozaim and
Bethsaida.
Aug., De Dom. Pers. 9: It is not then true that His Gospel was not
preached in those times and places, in which He foreknew that all would
be such, as were many in His actual presence, who would not even
believe on Him when He raised men from the dead. For the Lord Himself
bears witness that they of Tyre and Sidon would have done penitence in
great humility, had the wonders of the Divine power been done in them.
Moreover, if the dead are judged according to those deeds which they
would have done had they lived, then because these would have believed
had the Gospel been preached to them with so great miracles, surely
they should not be punished at all, and yet in the day of judgment they
shall be punished; for it follows, "But I say unto you, It shall be
more tolerable for Tyre and Sidon in the day of judgment, than for
you." Those then shall be punished with more, these with less severity.
Jerome: This is because Tyre and Sidon had trodden under foot the law
of nature only, but these towns after they had transgressed the natural
and the written Law, also made light of those wonders which had been
wrought among them.
Raban.: We at this day see the words of the Saviour fulfilled; Corozaim
and Bethsaida would not believe when the Lord came to them in person;
but Tyre and Sidon have afterwards believed on the preaching of the
Apostles.
Remig.: Capharnaum was the metropolis of Galilee, and a noted town of
that province, and therefore the Lord mentions it particularly, saying,
"And thou, Capharnaum, shalt thou indeed be exalted to heaven? Thou
shalt go down even to hell."
Jerome: In other copies we find, "And thou, Capharnaum, that art
exalted to heaven, shalt be brought down to hell;" and it may be
understood in two different ways. Either, thou shalt go down to hell
because thou hast proudly resisted my preaching; or, thou that hast
been exalted to heaven by entertaining me, and having my mighty wonders
done in thee, shalt be visited with the heavier punishment, because
thou wouldest not believe even these.
Remig.: And they have made the sins not of Sodom only and Gomorrah, but
of Tyre and Sidon light in comparison, and therefore it follows, "For
if the mighty works which have been done in thee had been done in
Sodom, it would perhaps have remained unto this day."
Chrys.: This makes the accusation heavier, for it is a proof of extreme
wickedness, that they are worse, not only than any then living, but
than the wickedest of all past time.
Jerome: In Capharnaum, which is interpreted the most fair town,'
Jerusalem is condemned, to which it is said by Ezekiel, "Sodom is
justified by thee." [Ezek 16:52]
Remig.: The Lord, who knows all things, here uses a word expressing
uncertainty -- "perhaps," to shew that freedom of choice is left to
men. "But I say unto you, it shall be easier for the land of Sodom in
the day of judgment than for you." And be it known, that in speaking of
the city or country, the Lord does not chide with the buildings and
walls, but with the men that inhabit there, by the figure metonymy,
putting the thing containing for the thing contained. The words, "It
shall be easier in the day of judgment," clearly prove that there are
divers punishments in hell, as there are divers mansions in the kingdom
of heaven.
Jerome: The careful reader will hesitate here; If Tyre and Sidon could
have done penitence at the preaching of the Saviour, and His miracles,
they are not in fault that they believed not; the sin is his who would
not preach to bring them to penitence. To this there is a ready answer,
that we know not God's judgments, and are ignorant of the sacraments of
His peculiar dispensations.
It was determined by the Lord not to pass the borders of Judea, that He
might not give the Pharisees and Priests a just occasion of persecuting
Him, as also He gave commandment to the Apostles, "Go not into the way
of the Gentile." Corozaim and Bethsaida are condemned because they
would not believe, though Christ Himself was among them -- Tyre and
Sidon are justified, because they believed His Apostles. You should not
enquire into times when you see the salvation of those that believe.
Remig.: We may also answer in another way. There were many in Corozaim
and Bethsaida who would believe, and many in Tyre and Sidon who would
not believe, and therefore were not worthy of the Gospel. The Lord
therefore preached to the dwellers in Corozaim and Bethsaida, that they
who were to believe, might be able; and preached not in Tyre and Sidon,
lest perhaps they who were not to believe, being made worse by contempt
of the Gospel, should be punished more heavily.
Aug., De Don. Pers. 10: A certain Catholic disputant of some note
expounded this place of the Gospel in the following way; That the Lord
foreknew that they of Tyre and Simon would fall from the faith after
they had believed the miracles done among them; and that therefore in
mercy He did not His miracles there, because they would have incurred
the heavier penalty had they lapsed from the faith after having held
it, than if they had never held it at all.
Or otherwise; The Lord surely foreknew His mercies with which He deigns
to deliver us. And this is the predestination of the saints, namely,
the foreknowledge and making ready the mercies of God, by which they
are most certainly saved, whosoever are saved. The rest are left to the
just judgment of God in the general body of the condemned, where they
of Tyre and Sidon are left, who might have believed had they seen
Christ's many miracles; but since it was not given them that they
should believe, therefore that through which. they might have believed
was also withheld.
From which it appears, that there are certain who have in their
dispositions by nature a divine gift of understanding by which they
would be moved to faith, if they should either hear words or see signs
adapted to their minds. But if they be not by the high sentence of God
set apart from the mass of perdition through the predestination of
grace, then neither words nor works are set before them by God, which
yet, could they have seen or heard them, would have stirred them to
believe.
In this general mass of perdition are the Jews also left, who could not
believe so great and manifest wonders wrought before their eyes. And
the cause wherefore they could not believe, the Gospel hath not hidden,
speaking thus; "Though he did so great miracles before them, yet could
they not believe, as Esaias said, I have blinded their eyes, and
hardened their heart." [John 12:37]
Not in this way then were the eyes of they of Tyre and Sidon blinded,
or their heart hardened, for they would have believed had they seen
such wonders as these saw. But it profited those not that they could
have believed, for that they were not predestinated; neither would it
have been any hindrance to these that they had not power to believe,
had they been so predestined that God should have enlightened their
blindness, and taken away the heart of stone from within them.
Aug., De Cons. Ev., ii, 32: Luke also gives this as spoken in
continuation of some other of the Lord's discourses; from which it
appears that he has rather followed the actual order of events; Matthew
to have followed his recollection. Or the words of Matthew, "Then began
he to upbraid the towns," must be taken, as some think, as expressing
some particular time by the word, "then," but not referring generally
to that time in which the many other things here told were done and
said.
Whoever, therefore, thinks thus must suppose that this was spoken
twice. And when we find in the same Evangelist some things spoken by
the Lord at two different times -- like that in Luke concerning the not
taking a scrip for their journey,-- what wonder is it if any thing
else, which was twice spoken, is found once severally in two several
Gospels in the actual connexion in which it was spoken, which connexion
is different, because they are two different occasions on which it is
related to have been spoken?
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25. At that time Jesus answered and said, "I thank thee, O Father, Lord
of heaven and earth, because thou hast hid these things from the wise
and prudent, and hast revealed them unto babes.
26. Even so, Father: for so it seemed good in thy sight."
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Gloss, non occ.: Because the Lord knew that many would doubt respecting
the foregoing matter, namely, that the Jews would not receive Christ
whom the Gentile world has so willingly received, He here makes answer
to their thoughts; "And Jesus answered and said, I confess unto thee,
Father, Lord of heaven and earth."
Gloss. ord.: That is, Who makest of heaven, or leavest in earthlinees,
whom Thou wilt. Or literally,
Aug., Serm., 67, 1: If Christ, from whom all sin is far, said, "I
confess," confession is not proper for the sinner only, but sometimes
also for him that gives thanks. We may confess either by praising God,
or by accusing ourselves. When He said, "I confess unto thee," it is, I
praise Thee, not I accuse Myself.
Jerome: Let those hear who falsely argue, that the Saviour was not born
but created, how He calls His Father "Lord of heaven and earth." For if
He be a creature, and the creature can call its Maker Father, it was
surely foolish here to address Him as Lord of heaven and earth, and not
of Him (Christ) likewise. He gives thanks that His coming has opened to
the Apostles sacraments, which the Scribes and Pharisees knew not, who
seemed to themselves wise, and understanding in their own eyes; "That
thou hast hid these things from the wise and understanding, and hast
revealed them unto babes."
Aug.: That the wise and understanding are to be taken as the proud,
Himself opens to us when He says, "and hast revealed them unto babes;"
for who are "babes" but the humble?
Greg.: He says not to the foolish,' but to babes, shewing that He
condemns pride, not understanding.
Chrys.: Or when He says, "The wise," He does not speak of true wisdom,
but of that which the Scribes and Pharisees seemed to have by their
speech. Wherefore He said not, And hast revealed them to the foolish,'
but, "to babes," that is, uneducated, or simple; teaching us in all
things to keep ourselves from pride, and to seek humility.
Hilary: The hidden things of heavenly words and their power are hid
from the wise, and revealed to the babes; babes, that is, in malice,
not in understanding; hid from the wise because of their presumption of
their own wisdom, not because of their wisdom.
Chrys.: That it is revealed to the one is matter of joy, that it is hid
from the other not of joy, but of sorrow; He does not therefore joy on
this account, but He joys that these have known what the wise have not
known.
Hilary: The justice of this the Lord confirms by the sentence of the
Father's will, that they who disdain to be made babes in God, should
become fools in their own wisdom; and therefore He adds, "Even so,
Father: for so it seemed good before thee."
Greg., Mor. xxv, 14: In which words we have a lesson of humility, that
we should not rashly presume to discuss the counsels of heaven
concerning the calling of some, and the rejection of others; shewing
that that cannot be unrighteous which is willed by Him that is
righteous.
Jerome: In these words moreover He speaks to the Father with the desire
of one petitioning, that His mercy begun in the Apostles might be
completed in them.
Chrys.: These things which the Lord spoke to His disciples, made them
more zealous. As afterwards they thought great things of themselves,
because they cast out demons, therefore He here reproves them; for what
they had, was by revelation, not by their own efforts.
The Scribes who esteemed themselves wise and understanding were
excluded because of their pride, and therefore He says, Since on this
account the mysteries of God were hid from them, fear ye, and abide as
babes, for this it is that has made you partakers in the revelation.
But as when Paul says, "God gave them over to a reprobate mind," [Rom
1:28] he does not mean that God did this, but they who gave Him cause,
so here, "Thou hast hid thee things from the wise and understanding."
And wherefore were they hid from them? Hear Paul speaking, "Seeking to
set up their own righteousness, they were not subject to the
righteousness of God." [Rom 10:3]
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27. "All things are delivered unto me of my Father: and no man knoweth
the Son, but the Father; neither knoweth any man the Father, save the
Son, and he to whomsoever the Son will reveal him."
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Chrys.: Because He had said, "I confess unto thee, Father, because thou
hast hid these things from the wise," that you should not suppose that
He thus thanks the Father as though He Himself was excluded from this
power, He adds, "All things are committed to me by my Father." Hearing
the words are committed, do not admit suspicion of any thing human, for
He uses this word that you may not think there be two gods unbegotten.
For at the time that He was begotten He was Lord of all.
Jerome: For if we conceive of this thing according to our weakness,
when he who receives begins to have, he who gives begins to be without.
Or when He says, "All things are committed to him," He may mean, not
the heaven and earth and the elements, and the rest of the things which
He created and made, but those who through the Son have access to the
Father.
Hilary: Or that we may not think that there is any thing less in Him
than in God, therefore He says this.
Aug., cont. Maximin. ii. 12: For if He has aught less in His power than
the Father has, then all that the Father has, are not His; for by
begetting Him the Father gave power to the Son, as by begetting Him He
gave all things which He has in His substance to Him whom He begot of
His substance.
Hilary: And also in the mutual knowledge between the Father and the
Son, He teaches us that there is nothing in the Son beyond what was in
the Father; for it follows, "And none knoweth the Son but the Father,
nor does any man know the Father but the Son."
Chrys.: By this that He only knows the Father, He shews covertly that
He is of one substance with the Father. As though He had said, What
wonder if I be Lord of all, when I have somewhat yet greater, namely to
know the Father and to be of the same substance with Him?
Hilary: For this mutual knowledge proclaims that they are of one
substance, since He that should know the Son, should know the Father
also in the Son, since all things were delivered to Him by the Father.
Chrys.: When He says, "Neither does any know the Father but the Son,"
He does not mean that all men are altogether ignorant of Him; but that
none knows Him with that knowledge wherewith He knows Him; which may
also be said of the Son. For it is not said of some unknown God [margin
note: i.e. who was not the Creator] as Marcion declares.
Aug., De Trin., i, 8: And because their substance is inseparable, it is
enough sometimes to name the Father, sometimes the Son; nor is it
possible to separate from either His Spirit, who is especially called
the Spirit of truth.
Jerome: Let the heretic Eunomius [ed. note: Eunomius, the chief of the
Anomaean branch of the Arians, taught that there was no mystery about
the Divine nature. He is opposed by St. Basil, and by St. Chrysostom in
his Homilees on the incomprehensible nature of God.'] therefore blush
hereat who claims to himself such a knowledge of the Father and the
Son, as they have one of another. But if he argues from what follows,
and props up his madness by that, "And he to whom the Son will reveal
him," it is one thing to know what you know by equality with God,
another to know it by His vouchsafing to reveal it.
Aug., De Trin., vii, 3: The Father is revealed by the Son, that is, by
His Word. For if the temporal and transitory word which we utter both
shews itself, and what we wish to convey, how much more the Word of God
by which all things were made, which so shews the Father as He is
Father, because itself is the same and in the same manner as the
Father.
Aug., Quast Ev., i, 1: When He said, "None knoweth the Son but the
Father," He did not add, And he to whom the Father will reveal the Son.
But when He said, "None knoweth the Father bet the Son," He added, "And
he to whom the Son will reveal him."
But this must not be so understood as though the Son could be known by
none but by the Father only; while the Father may be known not only by
the Son, but also by those to whom the Son shall reveal Him. But it is
rather expressed thus, that we may understand that both the Father and
the Son Himself are revealed by the Son, inasmuch as He is the light of
our mind; and what is afterwards added, "And he to whom the Son will
reveal," is to be understood as spoken of the Son as well as the
Father, and to refer to the whole of what had been said. For the Father
declares Himself by His Word, but the Word declares not only that which
is intended to be declared by it, but in declaring this declares
itself.
Chrys.: If then He reveals the Father, He reveals Himself also. But the
one he omits as a thing manifest, but mentions the other because there
might be a doubt concerning it.
Herein also He instructs us that He is so one with the Father, that it
is not possible for any to come to the Father, but through the Son. For
this had above all things given offence, that He seemed to be against
God, and therefore He strove by all means to overthrow this notion.
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28. "Come unto me, all ye that labour and are heavy laden, and I will
give you rest.
29. Take my yoke upon you, and learn of me; for I am meek and lowly in
heart: and ye shall find rest unto your souls.
30. For my yoke is easy, and my burden is light."
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Chrys.: By what He had said, He brought His disciples to have a desire
towards Him, shewing them His unspeakable excellence; and now He
invites them to Him, saying, "Come unto me, all ye that labour and are
heavy laden."
Aug., Serm., 69, 1: Whence do we all thus labour, but that we are
mortal men, bearing vessels of clay which cause us much difficulty. But
if the vessels of flesh are straitened, the regions of love will be
enlarged. To what end then does He say, "Come unto me," all ye that
labour, but that ye should not labour?
Hilary: He calls to Him those that were labouring under the hardships
of the Law, and those who are burdened with the sins of this world.
Jerome: That the burden of sin is heavy the Prophet Zachariah bears
witness, saying, that wickedness sitteth upon a talent of lead. [margin
note: Zech 5:7] And the Psalmist fills it up, "Thy iniquities are grown
heavy upon me." [Ps 38:4]
Greg.: For a cruel yoke and hard weight of servitude it is to be
subject to the things of time, to be ambitious of the things of earth,
to cling to falling things, to seek to stand in things that stand not,
to desire things that pass away, but to be unwilling to pass away with
them. For while all things fly away against our wish, those things
which had first harassed the mind in desire of gaining them, now
oppress it with fear of losing them.
Chrys.: He said not, Come ye, this man and that man, but All whosoever
are in trouble, in sorrow, or in sin, not that I may exact punishment
of you, but that I may remit your sins. Come ye, not that I have need
of your glory, but that I seek your salvation. "And I will refresh
you;" not, I will save you, only; but that is much greater, "I will
refresh you," that is, I will set you in all quietness.
Raban.: I will not only take from you your burden, but will satisfy you
with inward refreshment.
Remig.: "Come," He says, not with the feet, but with the life, not in
the body, but in faith. For that is a spiritual approach by which any
man approaches God; and therefore it follows, "Take my yoke upon you."
Raban.: The yoke of Christ is Christ's Gospel, which joins and yokes
together Jews and Gentiles in the unity of the faith. This we are
commanded to take upon us, that is, to have in honour; lest perchance
setting it beneath us, that is wrongly despising it, we should trample
upon it with the miry feet of unholiness; wherefore He adds, "Learn of
me."
Aug., Serm., 69, 1: Not to create a world, or to do miracles in that
world; but that "I am meek and lowly in heart." Wouldest thou be great?
Begin with the least. Wouldest thou build up a mighty fabric of
greatness? First think of the foundation of humility; for the mightier
building any seeks to raise, the deeper let him dig for his foundation.
Whither is the summit of our building to rise? To the sight of God.
Raban.: We must learn then from our Saviour to be meek in temper, and
lowly in mind; let us hurt none, let us despise none, and the virtues
which we have shewn in deed let us retain in our heart.
Chrys.: And therefore in beginning the Divine Law He begins with
humility, and sets before us a great reward, saying, "And ye shall find
rest for your souls." This is the highest reward, you shall not only be
made useful to others, but shall make yourself to have peace; and He
gives you the promise of it before it comes, but when it is come, you
shall rejoice in perpetual rest. And that they might not be afraid
because He had spoken of a burden, tberefore He adds, "For my yoke is
pleasant, and my burden light."
Hilary: He holds forth the inducements of a pleasant yoke, and a light
burden, that to them that believe He may afford the knowledge of that
good which He alone knoweth in the Father.
Greg., Mor., iv, 33: What burden is it to put upon the neck of our mind
that He bids us shun all desire that disturbs, and turn from the
toilsome paths of this world!
Hilary: And what is more pleasant than that yoke, what lighter than
that burden? To be made better, to abstain from wickedness, to choose
the good, and refuse the evil, to love all men, to hate none, to gain
eternal things, not to be taken with things present, to be unwilling to
do that to another which yourself would be pained to suffer.
Raban.: But how is Christ's yoke pleasant, seeing it was said above,
"Narrow is the way which leadeth unto life?" [Matt 7:14] That which is
entered upon by a narrow entrance is in process of time made broad by
the unspeakable sweetness of love.
Aug., Serm., 70, 1: So then they who with unfearing neck have submitted
to the yoke of the Lord endure such hardships and dangers, that they
seem to be called not from labour to rest, but from rest to labour.
But the Holy Spirit was there who, as the outward man decayed, renewed
the inward man day by day, and giving a foretaste of spiritual rest in
the rich pleasures of God in the hope of blessedness to come, smoothed
all that seemed rough, lightened all that was heavy. Men suffer
amputations and burnings, that at the price of sharper pain they may be
delivered from torments less but more lasting, as boils or swellinga.
What storms and dangers will not merchants undergo that they may
acquire perishing riches? Even those who love not riches endure the
same hardships; but those that love them endure the same, but to them
they are not hardships. For love makes right easy, and almost nought
all things however dreadful and monstrous.
How much more easily then does love do that for true happiness, which
avarice does for misery as far as it can?
Jerome: And how is the Gospel lighter than the Law, seeing in the Law
murder and adultery, but under the Gospel anger and concupiscence also,
are punished? Because by the Law many things are commanded which the
Apostle fully teaches as cannot be fulfilled; by the Law works are
required, by the Gospel the will is sought for, which even if it goes
not into act, yet does not lose its reward.
The Gospel commands what we can do, as that we lust not; this is in our
own power; the Law punishes not the will but the act, as adultery.
Suppose a virgin to have been violated in time of persecution; as here
was not the will she is held as a virgin under the Gospel; under the
Law she is cast out as defiled.
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Chapter 12
1. At that time Jesus went on the sabbath day through the corn; and his
disciples were an hungred, and began to pluck the ears of corn, and to
eat.
2. But when the Pharisees saw it, they said unto him, "Behold, thy
disciples do that which is not lawful to do upon the sabbath day."
3. But he said unto them, "Have ye not read what David did, when he was
an hungred, and they that were with him;
4. How he entered into the house of God, and did eat the shewbread,
which was not lawful for him to eat, neither for them which were with
him, but only for the Priests?
5. Or have ye not read in the law, how that on the sabbath days the
Priests in the temple profane the sabbath, and are blameless?
6. But I say unto you, That in this place is one greater than the
temple.
7. But if ye had known what this meaneth, I will have mercy, and not
sacrifice, ye would not have condemned the guiltless.
8. For the Son of man is Lord even of the sabbath day."
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Gloss. ord.: Having related the preaching together with the miracles of
one year before John's enquiry, He passes to those of another year,
namely after the death of John, when Jesus is already in all things
spoken against; and hence it is said, "At that time Jesus passed
through the corn fields on the sabbath day."
Aug., De Cons. Ev., ii, 34: This which here follows is related both by
Mark and Luke, without any question of discrepancy; indeed they do not
say, "At that time," so that Matthew has here perhaps preserved the
order of time, they that of their recollection; unless we take the
words in a wider sense, "At that time," that is, the time in which
these many and divers things were done, whence we may conceive that all
these things happened after the death of John. For he is believed to
have been beheaded a little after he sent his disciples to Christ. So
that when he says "at that time," he may mean only an indefinite time.
Chrys., Hom., xxxix: Why then did He lead them through the corn fields
on the sabbath, seeing He knew all things, unless He desired to break
the sabbath? This he desired indeed, but not absolutely; therefore He
broke it not without cause, but furnished a sufficient reason; so that
He both caused the Law to cease, and yet offended not against it.
Thus in order to soften the Jews, He here introduces a natural
necessity; this is what is said, "And his disciples being an hungred,
began to pluck the ears of corn, and to eat." Although in things which
are manifestly sinful, there can be no excuse; he who kills another
cannot plead rage, nor he who commits adultery, lust, or any other
cause; yet here saying that the disciples were hungry, He delivers them
from all accusation.
Jerome: As we read in another Evangelist, they had no opportunity of
taking food because of the thronging of the multitude, and therefore
they hungred as men. That they rub the ears of corn in their hands, and
with them satisfy themselves, is a proof of an austere life, and of men
who needed not prepared meats, but sought only simple food.
Chrys.: Here admire the disciples, who are so limited in their desires,
that they have no care of the things of the body, but despise the
support of the flesh; they are assailed by hunger, and yet they go not
away from Christ; for had not they been hard pressed by hunger, they
would not have done thus.
What the Pharisees said to this is added, "The Pharisees seeing it said
unto Him, Behold, thy disciples do what is not lawful to do on the
sabbath."
Aug., De Op. Monach., 23: The Jews rather charged the Lord's disciples
with the breach of the sabbath than with theft; because it was
commanded the people of Israel in the Law, [margin note: Deut 23:25]
that they should not lay hold of any as a thief in their fields, unless
he sought to carry ought away with him; but if any touched only what he
needed to eat, him they suffered to depart with impunity free.
Jerome: Observe, that the first Apostles of the Saviour broke the
letter of the sabbath, contrary to the opinion of the Ebionites [ed.
note: The Ebionites received only the Hebrew Gospel of St. Matthew
mutilated. They rejected St. Paul of an apostate, vid. Iren. Haer. 1.
96. n. 2. Orig. in Cels. v. 65. Euseb. iii. 27] who receive the other
Apostles, but reject Paul as a transgressor of the Law.
Then it proceeds to their excuse; "But he said unto them, Have ye not
read what David did, when he was an hungred?" To refute the false
accusation of the Pharisees, He calls to mind the ancient history, that
David flying from Saul came to Nobba, and being entertained by
Achimelech the Priest, [margin note: 1 Sam 21] asked for food; he
having no common bread, gave him the consecrated loaves, which it was
not lawful for any to eat, but the Priests only and Levites; esteeming
it a better action to deliver men from the danger of famine than to
offer sacrifice to God; for the preservation of man is a sacrifice
acceptable to God.
Thus then the Lord meets their objection, saying, If David be a holy
man, and if you blame not the high-priest Achimelech, but consider
their excuse for their transgression of the Law to be valid, and that
was hunger; how do ye not approve in the Apostles the same plea which
you approve in others! Though even here there is much difference. These
rub ears of corn in their hands on the sabbath; those ate the Levitical
bread, and over and above the solemn sabbath it was the season of new
moon, during which when sought for at the banquet he fled from the
royal palace.
Chrys.: To clear His disciples, He brings forward the instance of
David, whose glory as a Prophet was great among the Jews. Yet they
could not here answer that this was lawful for him, because he was a
Prophet; for it was not Prophets, but Priests only who might eat. And
the greater was he who did this, the greater is the defence of the
disciples; yet though David was a Prophet, they that were with him were
not.
Jerome: Observe that neither David nor his servants received the loaves
of shew-bread, before they had made answer that they were pure from
women.
Chrys.: But some one will say, How is this instance applicable to the
question in hand? For David did not transgress the sabbath. Herein is
shewn the wisdom of Christ, that He brings forward an instance stronger
than the sabbath. For it is by no means the same thing to violate the
sabbath, and to touch that sacred table, which is lawful for none. And
again, He adds yet another answer, saying, "Or have ye not read in the
Law, that on the sabbath days the Priests in the temple profane the
sabbath, and are blameless?"
Jerome: As though He had said, Ye bring complaints against my
disciples, that on the sabbath they rub ears of corn in their hands,
under stress of hunger, and ye yourselves profane the sabbath, slaying
victims in the temple, killing bulls, burning holocausts on piles of
wood; also, on the testimony of another Gospel, [margin note: John
7:23] ye circumcise infants on the sabbath; so that in keeping one law,
ye break that concerning the sabbath.
But the laws of God are never contrary one to another; wisely
therefore, wherein His disciples might be accused of having
transgressed them, He shews that therein they followed the examples of
Achimelech and David; and this their pretended charge of breaking the
sabbath He retorts truly, and not having the plea of necessity, upon
those who had brought the accusation.
Chrys.: But that you should not say to me, that to find an instance of
another's sin is not to excuse our own -- indeed where the thing done
and not the doer of it is accused, we excuse the thing done. But this
is not enough, He said what is yet more, that they are blameless. But
see how great things He brings in; first, the place, in the Temple;
secondly, the time, on the sabbath; the setting aside the Law, in the
word "profane," not merely break; and that they are not only free from
punishment but from blame; "and are blameless."
And this second instance is not like the first which He gave respecting
David; for that was done but once, by David who was not a Priest, and
was a case of necessity; but this second is done every sabbath, and by
the Priests, and according to the Law. So that not only by indulgence,
as the first case would establish, but by the strict law the disciples
are to be held blameless.
But are the disciples Priests? yea, they are yet greater than Priests,
forasmuch as He was there who is the Lord of the Temple, who is the
reality and not the type; and therefore it is added, "But I say unto
you, one greater than the Temple is here."
Jerome: The word "Hic" is not a pronoun, but an adverb of place here,
for that place is greater than the Temple which contains the Lord of
the Temple.
Aug., Quaest in Matt., q. 10: It should be observed, that one example
is taken from royal persons, as David, the other from priestly, as
those who profane the sabbath for the service of the Temple, so that
much less can the charge concerning the rubbing the ears of corn attach
to Him who is indeed King and Priest.
Chrys.: And because what He had said seemed hard to those that heard
it, He again exhorts to mercy, introducing His discourse with emphasis,
saying, "But had ye known what that meaneth, I will have mercy and not
sacrifice, ye would never have condemned the innocent."
Jerome: What "I will have mercy, and not sacrifice," signifies, we have
explained above. The words, "Ye would never have condemned the
innocent," are to be referred to the Apostles, and the meaning is, If
ye allow the mercy of Achimelech, in that he refreshed David when in
danger of famishing, why do ye condemn My disciples?
Chrys.: Observe again how in leading the discourse towards an apology
for them, He shews His disciples to be above the need of any apology,
and to be indeed blameless, as He had said above of the Priests. And He
adds yet another plea which clears them of blame, "For the Son of Man
is Lord also of the sabbath."
Remig.: He calls Himself the Son of Man, and the meaning is, He whom ye
suppose a mere man is God, the Lord of all creatures, and also of the
sabbath, and He has therefore power to change the law after His
pleasure, because He made it.
Aug., cont. Faust., xvi, 28: He did not forbid His disciples to pluck
the ears of corn on the sabbath, that so He might convict both the Jews
who then were, and the Manichaeans who were to come, who will not pluck
up a herb lest they should be committing a murder.
Hilary: Figuratively; First consider that this discourse was held "at
that time," namely, when He had given thanks to the Father for giving
salvation to the Gentiles. The field is the world, the sabbath is rest,
the corn the ripening of them that believe for the harvest; thus His
passing through the corn field on the sabbath, is the coming of the
Lord into the world in the rest of the Law; the hunger of the disciples
is their desire for the salvation of men.
Raban.: They pluck the ears of corn when they withdraw men from
devotion to the world; they rub them in their hands when they tear away
their hearts from the lusts of the flesh; they eat the grain when they
transfer such as are amended into the body of the Church.
Aug., Quaest. Ev., i, 2: But no man passes into the body of Christ,
until he has been stripped of his fleshly raiment; according to that of
the Apostle, "Put ye off the old man." [Eph 4:22]
Raban.: This they do on the sabbath, that is in the hope of eternal
rest, to which they invite others. Also they walk through the corn
fields with the Lord, who have delight in meditating on the Scriptures;
they are hungry while they desire to find the bread of life, that is
the love of God, in them; they pluck the ears of corn and rub them in
their hands, while they examine the testimonies to discover what lies
hid under the letter, and this on the sabbath, that is, while they are
free from disquieting thoughts.
Hilary: The Pharisees, who thought that the key of the kingdom of
heaven was in their hands, accused the disciples of doing what was not
lawful to do; whereon the Lord reminded them of deeds in which, under
the guise of facts, a prophecy was concealed; and that He might shew
the power of all things, He further added, that it contained the form
of that work which was to be, "Had ye known what that meaneth, I will
have mercy;" for the work of our salvation is not in the sacrifice of
the Law, but in mercy; and the Law having ceased, we are saved by the
mercy of God.
Which gift if they had understood they would not have condemned the
innocent, that is His Apostles, whom in their jealousy they were to
accuse of having transgressed the Law, where the old sacrifices having
ceased, the new dispensation of mercy came through them to the aid of
all.
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9. And when he was departed thence, he went into their synagogue:
10. And, behold, there was a man which had his hand withered. And they
asked him, saying, Is it lawful to heal on the sabbath days? that they
might accuse him.
11. And he said unto them, "What man shall there be among you, that
shall have one sheep, and if it fall into a pit on the sabbath day,
will he not lay hold on it, and lift it out?
12. How much then is a man better than a sheep? Wherefore it is lawful
to do well on the sabbath days."
13. Then saith he to the man, "Stretch forth thine hand." And he
stretched it forth; and it was restored whole, like as the other.
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Jerome: Because by fair instances He had vindicated His disciples from
the charge of breaking the sabbath, the Pharisees seek to bring false
accusation against Himself; whence it is said, "And passing thence, he
came into their synagogue."
Hilary: For the things that had gone before were said and done in the
open air, and after this He entered the synagogue.
Aug., De Cons. Ev., ii, 35: It might have been supposed that the matter
of the ears of corn, and this cure following had been done on the same
day, for it is mentioned to have been the sabbath day in both cases,
had not Luke shewn us that they were on different days. So that what
Matthew says, "And when he had passed thence, he came into their
synagogue," is to be taken as that He did not enter into the synagogue
till He had passed thence; but whether several days intervened or He
went thither straight is not expressed in this Gospel, so that place is
given to the relation of Luke, who tells of the healing of this kind of
palsy on another sabbath.
Hilary: When He was entered into the synagogue, they bring a man of a
withered hand, asking Him whether it was lawful to heal on the sabbath
day, seeking an occasion of convicting Him out of His answer; as it
follows, "And they brought him a man having a withered hand, and asked
him, saying, Is it lawful to heal on the sabbath day?
Chrys., Hom., xl: They do not ask that they may learn, but that they
may accuse Him; as it follows, "that they might accuse him." Though the
action itself would have been enough, yet they sought occasion against
Him in His words also, thus providing for themselves greater matter of
complaint.
Jerome: And they ask Him whether it is lawful to heal on the sabbath
day, that if He should refuse, they might charge Him with cruelty, or
want of power; if He should heal him, they might charge Him with
transgressing the Law.
Aug., De Cons. Ev., ii. 35: But it may raise enquiry how Matthew can
say that they asked the Lord, "Whether it were lawful to heal on the
sabbath," seeing Mark and Luke relate that it was the Lord who asked
them, " Whether it is lawful on the sabbath day to do good or to or
evil? [Luke 6:9] It is to be understood then that they first asked the
Lord, "Is it lawful to heal on the sabbath day? Then understanding
their thoughts that they sought an occasion to accuse Him, He placed in
the midst him whom He was about to heal, and put to them the question
which Mark and Luke say that He did ask; and when they remained silent,
He made the comparison respecting the sheep, and concluded that they
might do good on the sabbath day; as it follows, "But he said unto
them, What man, shall there be among you, that shall have one sheep,
and if it fall into a pit on the sabbath day, will he not lay hold on
it, and lift it out?"
Jerome: Thus He answers their question in such a way as to convict the
questioners of covetousness. If ye on the sabbath, saith He, would
hasten to lift out a sheep or any other animal that might have fallen
into a pit, not for the sake of the animal, but to preserve your own
property, how much more ought I to deliver a man who is so much better
than a sheep?
Gloss. ord.: Thus He answers their question with a suitable example, so
as to shew that they profane the sabbath by works of covetousness who
were charging Him with profaning it by works of charity; evil
interpreters of the Law, who say that on the sabbath we ought to rest
from good deeds, when it is only evil deeds from which we ought to
rest. As it is said, "Ye shall do no servile work therein," [Lev 23:3]
that is, no sin. Thus in the everlasting rest, we shall rest only from
evil, and not from good.
Aug., De Cons. Ev., ii, 35: After this comparison concerning the sheep,
He concludes that it is lawful to do good on the sabbath day, saying,
"Therefore it is lawful to do good on the sabbath."
Chrys.: Observe how He shews many reasons for this breaking of the
sabbath. But forasmuch as the man was incurably sick, He proceeds
straightway to the work, as it follows, "Then saith he to the man,
Reach forth thy hand: and he reached it forth, and it was restored
whole as the other."
Jerome: In the Gospel which the Nazarenes and Ebionites use [margin
note: see note, p. 433], and which we have lately translated into Greek
out of the Hebrew, and which many regard as the genuine Matthew, this
man who has the withered hand is described as a builder, and he makes
his prayer in these words, I was a builder, and gained my living by the
labour of my hands; I pray thee, Jesus, to restore me to health, that I
may not disgracefully beg my bread.'
Raban.: Jesus teaches and works chiefly on the sabbath, not only on
account of the spiritual sabbath, but on account of the gathering
together of the people, seeking that all should be saved.
Hilary: Figuratively; After their departure from the corn field, from
which the Apostles had received the fruits of their sowing, He came to
the Synagogue, there also to make ready the work of His harvest; for
there were afterwards many with the Apostles who were healed.
Jerome: Until the coming of the Lord the Saviour, there was the
withered hand in the Synagogue of the Jews, and the works of the Lord
were not done in it; but when He came upon earth, the right hand was
restored in the Apostles who believed, and given back to its former
occupation.
Hilary: All healing is done by the word; and the hand is restored as
the other; that is, made like to the ministry of the Apostles in the
business of bestowing salvation; and it teaches the Pharisees that they
should not be displeased that the work of human salvation is done by
the Apostles, seeing that if they would believe, their own hand would
be made able to the ministry of the same duty.
Raban.: Otherwise; The man who had the withered hand denotes the human
race in its barrenness of good works dried up by the hand which was
stretched out to the fruit; [margin note: Gen 3:6] this was healed by
the stretching out of the innocent hand on the Cross.
And well is this withered hand said to have been in the Synagogue, for
where the gift of knowledge is greater, there is the greater danger of
an irrecoverable infliction. The withered hand when it is to be healed
is first bid to be stretched out, because the weakness of a barren mind
is healed by no means better than by liberality of almsgiving. A man's
right hand is affected when he is remiss in giving alms, his left whole
when he is attentive to his own interests. But when the Lord comes, the
right hand is restored whole as the left, because what he had got
together greedily, that he distributes freely.
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14. Then the Pharisees went out, and held a council against him, how
they might destroy him.
15. But when Jesus knew it, he withdrew himself from thence: and great
multitudes followed him, and he healed them all;
16. And charged them that they should not make him known:
17. That it might be fulfilled which was spoken by Esaias the prophet,
saying,
18. Behold my servant, whom I have chosen; my beloved, in whom my soul
is well pleased: I will put my spirit upon him, and he shall shew
judgment to the Gentiles.
19. He shall not strive, nor cry; neither shall any man hear his voice
in the streets.
20. A bruised reed shall he not break, and smoking flax shall he not
quench, till he send forth judgment unto victory.
21, And in his name shall the Gentiles trust.
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Hilary: The Pharisees are moved with jealousy at what had been done;
because beholding the outward body of a man, they did not recognize the
God in His works; "The Pharisees sent out and sought counsel against
him, how they ought destroy him."
Raban.: He says, "went out" because their mind was alien from the Lord.
They took counsel how they might destroy life, not how themselves might
find life.
Hilary: And He knowing their plots withdrew, that He might be far from
the counsels of the evil hearted, as it follows, "Jesus knowing it
departed thence."
Jerome: Knowing, that is, their designs against Him withdrew Himself,
that He might remove from the Pharisees all opportunity of sin.
Remig.: Or; He withdrew from thence as avoiding the designs of His own
when they persecuted Him; or because that was not the time or place for
Him to suffer, for "It cannot be that a Prophet should perish out of
Jerusalem," [Luke 13:33] as He Himself spake.
The Lord also shunned those who persecuted Him through hatred, and went
thither where He found many who were attached to Him from affection,
whence it follows, "And there followed him many." Him whom the
Pharisees with one consent plotted against to destroy, the untaught
multitude with one consent love and follow; whence they soon received
the fulfilment of their desires, for it follows, "And he healed them
all."
Hilary: On those whom He healed He enjoined silence, whence it follows,
"And he charged them that they should not make him known." For his
restored health was a witness to each man. And by commanding them to
hold their peace, He avoids all ostentation of Himself, and at the same
time notwithstanding affords a knowledge of Himself in that very
admonition to hold their peace; for the observance of silence proceeds
from that very thing which is to be kept silent.
Raban.: In this also He instructs us, that when we have done any thing
great we are not to seek praise abroad.
Remig.: And He also gives them command that they should not make Him
known, that they might not by persecuting Him be put into a worse
state.
Chrys.: And that you may not be troubled at those things which are
done, and at the incredible madness of the Pharisees, He introduces the
Prophet's words. For such was the carefulness of the Prophets, that
they had not omitted even this, but had noted all His ways and
movements, and the meaning with which He did this; that you might learn
that He spoke all things by the Holy Spirit; for if it be impossible to
know the thoughts of men, much more to know the meaning of Christ,
unless the Holy Spirit revealed it. Therefore it follows, "That it
might be fulfilled which was spoken by Esaias the Prophet, saying,
Behold my servant whom I have chosen."
Remig.: The Lord Jesus Christ is called the servant of the Almighty God
[ed. note: ~ Our Lord is said to be properly a servant as regards His
human nature, by S. Athan. Orat. in Arian. i. 43. S. Hilar. de Trin.
xi. 13. S. Greg. Nyss. Orat. xxxvi. p. 578. S. Greg. Nyss. de Fide ad
Simpl. p. 471. S. Ambros. de Fid. vs. Pseudo-August, Alterc.cum Paec.
15. S.Cyrill. Alex. ad Theodor. in Anathem. 10. p. 223. But it came to
be denied in the course of the Adoptionist controversy, the same
heretics who denied that our Lord was the true Son of God in His human
nature, asserting that He was a servant. Theodoret attributes the
opinion to Apollinarii, "which none of us ever dared to utter."
Eranist. ii. fin.], not in respect of His divinity, but in respect of
the dispensation of the flesh which He took upon Him because by the
cooperation of the Holy Spirit He took flesh of the Virgin without
stain of sin. Some books have, "Elect, whom I have chosen," for He was
chosen by God the Father, that is, predestinated that He should be the
Son of God, proper, not adopted.
Raban.: "Whom I have chosen," says, for a work which none else has
done, that He should redeem the human race, and make peace between God
and the world. It follows, "My beloved, in whom my soul is well
pleased," for He alone is the Lamb without spot of sin, of whom the
Father speaks, "This is my beloved Son, in whom I am well pleased."
[Matt 17:5]
Remig.: That he says, "My soul," is not to be understood as though God
the Father had a soul, but by way of adaptation, shewing how God is
disposed towards Him. And it is no wonder that a soul is ascribed to
God in this manner, seeing that all other members of the body are
likewise.
Chrys.: This the Prophet puts in the beginning, that you might learn
that that which is here said was according to the counsel of the
Father. For he that is beloved does according to his will who loveth
him. And again, he that is chosen, does not as an enemy break the lair,
nor as one being an adversary of the legislator, but as one in
agreement with Him. Because therefore He is beloved, "I will put my
Spirit upon him."
Remig.: Then also God the Father put His Spirit upon Him, when by the
working of the Holy Spirit He took flesh of the Virgin; and as soon as
He became man, He took the fulness of the Holy Spirit.
Jerome: But the Holy Spirit is put, not on the Word of God, but on the
Only-Begotten, who came forth from the bosom of the Father; on Him,
that is, of whom it is said, "Behold my servant." And what He will do
by Him He adds, "And he shall declare judgment to the Gentiles."
Aug., City of God, book xx, ch. 30: Seeing He preached the judgment to
come which was hidden from the Gentiles.
Chrys.: Further, to shew His lowliness, He says, "He shall not strive;"
and so He was offered up as the Father had willed, and gave Himself
willingly into the hands of His persecutors. "Neither shall he cry;" so
He was dumb as a lamb before his shearer. "Nor shall any hear his voice
in the streets."
Jerome: For the way is broad and wide which leads to destruction, and
many walk in it; and being many, they will not hear the voice of the
Saviour, because they are not in the narrow but in the broad way.
Remig.: The Greek plateia, is in Latin called latitudo.' No one
therefore has heard His voice in the streets, because He has not
promised pleasant things in this world to those that love Him, but
hardships.
Chrys.: The Lord sought to heal the Jews by this mildness. But though
they rejected Him, yet He did not resist them by destroying them;
whence the Prophet, displaying His power and their weakness, says, "A
bruised reed he shall not break, and a smoking flax he shall not
quench."
Jerome: He that holds not out his hand to a sinner, nor bears his
brother's burden, he breaks a bruised reed; and he who despises a weak
spark of faith in a little one, he benches a smoking flax.
Aug.: So He neither bruised nor quenched the Jewish persecutors, who
are here likened to a bruised reed which has lost its wholeness, and to
a smoking flax which has lost its flame; but He spared them because He
was not come to judge them, but to be judged by them.
Aug., Quaest. Ev., i, 3: In the smoking flax it is observed, that when
the flame is out it causes a stink.
Chrys.: Or this, "He shall not break a bruised reed," shews that it was
as easy for Him to break them all, as to break a reed, and that a
bruised reed. And, "He shall not quench a smoking flax," shews that
their rage was fired, and that the power of Christ was strong to quench
such rage with all readiness; hence in this is shewn the great mercy of
Christ.
Hilary: Or, he means this bruised reed that is not broken, to shew that
the perishing and bruised bodies of the Gentiles, are not to be broken,
but are rather reserved for salvation. "He shall not quench a smoking
flax, shews the feebleness of that spark which though not quenched,
only moulders in the flax, and that among the remnants of that ancient
grace, the Spirit is yet not quite taken away from Israel, but power
still remains to them of resuming the whole flame thereof in a day of
penitence.
Jerome, Ep. 121, 2: Or the reverse; He calls the Jews a bruised reed,
whom tossed by the wind and shaken from one another, the Lord did not
immediately condemn, but patiently endured; and the smoking flax He
calls the people gathered out of the Gentiles, who, having extinguished
the light of the natural law, were involved in the wandering mazes of
thick darkness of smoke, bitter and hurtful to the eyes; this He not
only did not extinguish, by reducing them to ashes, but on the contrary
from a small spark and one almost dead He raised a mighty flame.
Chrys.: But one might say, What then shall these things be always thus?
Will He endure for ever those who thus lay snares, and are mad against
Him? Far from it; when His own work shall be all complete, then shall
He work these things also. And this He signifies, saying, "Until he
shall send forth judgment to victory;" as much as to say, When He shall
have accomplished all things which are of Himself, then shall He bring
in perfect vengeance; then shall they receive punishment when He has
made his victory illustrious, that there be not left to them any
irreverent opportunity of contradiction.
Hilary: Or, "Until he shalt send forth judgment to victory," that is,
Until He shall take away the power of death, and bring in judgment and
the return of His splendour.
Raban.: Or, Until that judgment which was being done in Him should come
forth to victory. For after that by His resurrection He had overcome
death, and driven forth the prince of this world, He returned as
conqueror to His kingdom to sit on the right, hand of the Father, until
He shall put all His enemies under His feet.
Chrys.: But the things of this dispensation will not rest in this only,
that they who have not believed should be punished, but He will also
draw the world to Him; whence it follows, "And in his name shall the
Gentiles hope."
Aug., City of God, book xx, ch. 30: This last we now see fulfilled; and
thus this which cannot be denied establishes the truth of that which
some have denied through ignorance, the last judgment namely, which He
will hold upon earth, when He Himself shall come from heaven. For who
could have expected that the Gentiles would have hope in Christ's name,
when He was in the hands of His enemies, when He was bound, scourged,
set at nought, and crucified; when even His disciples had lost that
hope which they had begun to have in Him! That which one thief hardly
hoped on the cross, the nations scattered far and wide now hope. And
that they may not die for ever, they are marked with that very cross on
which He died. Let none then doubt that the last judgment will be by
Christ Himself.
Remig.: And it should be known, that the meaning not only of this
passage, but of many others also, is supported by this testimony from
the Prophet. The words, "Behold my servant," may be referred to the
place in which the Father had said above, "This is my Son." [Matt 3:17]
The words, "I will put my Spirit upon him," is referred to the descent
of the Holy Spirit upon the Lord at His baptism; "He shall declare
judgment to the Gentiles," to that which He says below, "When the Son
of Man shall sit in the seat of his Majesty." [Mat.25:31]
What He adds, "He shall not strive nor cry," refers to the Lord how He
answered but little to the Chief Priests, and to Pilate, but to Herod
nothing at all. "He shall not break the bruised reed," refers to His
shunning His persecutors that they might not be made worse; and that
"In his name shall the Gentiles hope," refers to what Himself says
below, "Go ye and teach all nations." [Matt. 28:19]
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22. Then was brought unto him one possessed with a devil, blind and
dumb: and he healed him, insomuch that the blind and dumb both spake
and saw.
23. And all the people were amazed, and said, Is not this the Son of
David?
24. But when the Pharisees heard it, they said, "This fellow doth not
cast out devils, but by Beelzebub the prince of the devils."
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Gloss., non occ.: The Lord had refuted the Pharisees above, when they
brought false charges against the miracles of Christ, as if He had
broken the sabbath in doing them. But inasmuch as with a yet greater
wickedness they perversely attributed the miracles of Christ done by
divine power to an unclean spirit, therefore the Evangelist places
first the miracle from which they had taken occasion to blaspheme,
saying, "Then was brought to him one that had a daemon, blind and
dumb."
Remig.: The word "Then" refers to that above, where having healed the
man who had the withered hand, He went out of the synagogue. Or it may
be taken of a more extended time; Then, namely, when these things were
being done or said.
Chrys.: We may wonder at the wickedness of the daemon; he had
obstructed both inlets by which he could believe, namely, hearing and
sight. But Christ opened both, whence it follows, "And he healed him,
insomuch that the blind and dumb both spake and saw."
Jerome: Three miracles were wrought in one and the same person at the
same time; the blind sees, the dumb speaks, the possessed is delivered
from the daemon. This was at that time done in the flesh, but is now
daily being fulfilled in the conversion of them that believe; the
daemon is cast out when they first behold the light of the faith, and
then their mouths which had before been stopped are opened to utter the
praises of God.
Hilary: Not without reason, after having mentioned that all the
multitude was healed together, does he bring in the cure of this man
separately who was demoniac, blind and dumb. For after the man of the
withered hand had been brought before Him, and been healed in the
Synagogue, it behoved that the salvation of the Gentiles should be
represented in the person of some other afflicted man; he who had been
the habitation of a daemon, and blind and dumb, should be made meet to
receive God, should contain God in Christ, and by confession of God
should give praise to the works of Christ.
Aug., Quaest. Ev., i, 4: For he that believes not, is truly demoniac,
b1ind, and dumb; and he that has not understanding of the faith, nor
confesses, nor gives praise to God, is subject to the devil.
Aug., De Cons. Ev., ii, 37: This narrative is given by Luke, not in
this place, but after many other things intervening, and speaks of him
as dumb only, and not blind. But he is not to be thought to be speaking
of another man, because he is silent respecting this one particular;
for in what follows he agrees exactly with Matthew.
Hilary: All the multitude were astonished at this which was done, but
the jealousy of the Pharisees grew thereupon, "And all the multitude
were astonished and said, Is not this the Son of David?"
Gloss., ap. Raban.: Because of His mercy and His goodness to them they
proclaim Him the Son of David.
Raban. e Beda in Luc.: The multitude who seemed less learned, always
wondered at the works of the Lord; they, on the other hand, either
denied these things, or what they could not deny laboured to pervert by
an ill interpretation, as though they were wrought not by a Deity, but
by an unclean spirit, namely, Beelzebub, who was the God of Acharon:
"The Pharisees when they heard it said, This man does not cast out
daemons but by Beelzebub, the prince of the demons."
Remig.: Beelzebub is the same as Beel or Baal, or Beelphegor. Beel was
father of Ninus king of Assyria; Baal was so called because he was
worshipped on high; he was called Beelphegor from the mountain Phegor;
Zebub was the servant of Abimelech the son of Gedeon, who, having slain
his seventy brothers, built a temple to Baal, and set him up as Priest
therein, to drive away the flies which were collected there by the
abundant blood of the victims; for Zebub means, a fly. Beelzebub
therefore is interpreted, The man of flies; wherefore from this most
unclean worship they called him the Prince of the daemons. Having
therefore nothing more mean to cast upon the Lord, they said that He
cast out daemons by Beelzebub. And it should be known that this word is
not to be read with d or t at the end, as some corrupt copies have, but
with, b.
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25. And Jesus knew their thoughts, and said unto them, "Every kingdom
divided against itself is brought to desolation; and every city or
house divided against itself shall not stand;
26. And if Satan cast out Satan, he is divided against himself; how
shall then his kingdom stand?"
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Jerome: The Pharisees ascribed the works of God to the Prince of the
daemons; and the Lord makes answer not to what they said, but to what
they thought, that even thus they might be compelled to believe His
power, Who saw the secrets of the he